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The Divine Mystery. 



2L- 



The Gods, Known in Early Ages as the Incnbi 
and Succubi, Now Known as the Elementals. 
Solving the Mystery of the Immaculate Concep- 
tion and How it Was, and Is, Possible. Giving 
Full Instructions for Development, and How to 
Come Into Touch With the Elementals, Also 

The Human Soul Before and After Death. 

Constitution of Man and the Universe. Key of 
Gospels. Gospel Initiation, According to Pistis 
Sophia. 




THE INNER MYSTERY. 

By Dr. R. Swinburne Ci^ymkr, 



Phixosophicai, Publishing Co. 
au,entown, pa. 



^v 



NOTICE. 



This work is copyrighted by Dr. R. Swinburne 

Clymer. 

All rights and titles and matter reserved. 

The right of translation and foreign copyrights 

is also reserved. 

Copyrighted 1910. 



©CI.A273307 



r 


' M 9> fk ft & r ~ 

<5P <& ^P Si? *w 


T^jS^liip^ 


The Mystery Solved. 



GODS. 



J* 



4 'THE sons of God saw the daughters of 
men that they were fair; and they took 
them wives of all which they choose." — 
Genesis 7, v. 2. 

'There were giants in the earth in those 
days; and also after that, when the sons 
of God came in unto the daughters of men, and they 
bare children to them, the same became mighty men 
which were of old, men of renown." — Genesis 5, v. 4. 
Beloved Scholar, the Mystery of the Ages has been the 
birth of the Christ. The Church has taught that Christ was 
of Immaculate Conception; but, believe me, that same 
Church has NOT believed in that Doctrine. It belongs to 
the men of that oldest and most mighty Fraternity to en- 
lighten you and those who would listen, for we hold the 
secret, and we will give you it. 

Does it seem so very strange that Mary might have con- 
ceived without human agency ? It may seem strange to 
those who know not the secret, but surely the student can 
guess the secret, for it has been hinted at in all Rosicrucian 
literature. 

In explaining this mystery to you, we do not intend to 
depend upon our explanation, but we will depend entirely 
upon the Bible, that book accepted as truth by all Chris- 
tians, and we will also place before you the writings of the 
Holy Fathers. 

In the Rosicrucian romance of the "Comte de Gabalis," 
or "Conversations Upon the Secret Sciences," by the Abbe 



THK DIVINK MYSTKRY. 



THE DIVINE MYSTERY, 
de Villars, we read: 

"When you shall be enrolled among the children 
of the Philosophers you will discover that the ele- 
ments are inhabited by very holy creatures, whom, 
in consequence of the sin of unhappy Adam, his 
too unhappy prosterity have been forbidden to see 
or know. The immense space that is between earth 
and heaven possesses inhabitants much more noble 
than the birds and gnats merely; the vast ocean has 
many more dwellers than the dolphins and the 
whales; the depths of the earth are not created on- 
ly for the moles; and the elements of fire, more 
noble than the other three, were not made to re- 
main void. 

"The air is full of an innumerable multitude of 
creatures of the human form; great lovers of the 
sciences, subtle, benevolent to the wise, but ene- 
mies to the stupid and ignorant. Their wives and 
their danghers are of bold and masculine beauty, 
such as painters have represented the Amazons. 

"Know also that the seas and rivers are as fully 
inhabited as the air; the wise ancients have men- 
tioned these populations under the names of Un- 
dines or Nymphs. There are few males among 
them, but a vast number of females; their beauty 
is extreme, and the daughters of men are not to be 
compared to them. 

"The earth is filled to the center by Gnomes, a 
people of small stature*, guardians of the treasures 
of the mines and quarries; they are ingenious, 
friends of mankind, and easy to command; they 
furnish the children of the wise with all the 
money that they require, and ask little for their 



*See the book, "The Irreconcilable Gnomes, or Continua- 
tion to the Comte de Gabalis," published by this house. 



THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 9 

service, except the glory of being commanded. 
The Guomides, their wives, are small but very 
agreeable, and their custom is very curious. 

As regards the Salamanders, inhabitants of the region of 
fire, they serve the philosophers, but they do not wish to 
seek their company with much eagerness, and their wives 
and daughters rarely allow themselves to be seen; the wives 
of the Salamanders are beautiful, in fact more beautiful than 
all the others, because they are of a purer element. I pass 
over the description of these people because, when one of 
us, you will see them yourself at leasure, and easily if you 
have the curiosity. You will see their customs, their mode 
of living, their manners, their policy* their admirable laws; 
you will be charmed with the beauty of their minds, even 
more than with their bodies; but you will not be able to re- 
frain from pity when they tell you that their souls are mor- 
tal, that they have no hope of the eternal enjoyment of 
divine felicity in the presence of that Supreme Being whom 
they know and whom they religiously adore. They 
will tell you, that being composed of the purest particles of 
the elements which they inhabit, and having no contrary 
qualities in them, as they are made of but one element they 
do not die till after many centuries. But what is time com- 
pared to eternity? They return at last into eternal nothing- 
ness; and this thought so afflicts them that the philosophers 
have much trouble in consoling them. 

Beloved Student, you will see that, although 
these Elementalsare of the purest of the pure, they 
are not immortal, because they are only of one 
element instead of a combination of the four. Bear 
in mind this great law. These Elementals can 
become immortal if some mortal will have inter- 
course with them. This is the great law. Eear 
in mind further, that there are but few males, and 
these males will seek intercourse with earth woman 
— as Genesis states, witn the daughters of man, — 



10 THE DIVINK MYSTERY. 



The divine mystery. 11 

(bear this in mind) if they can find one mysti- 
cally inclined and who is pure. So, as the 
Bible teaches, the sons of God see that the daught- 
ers of man are fair and they beget children with 
them. 

"Now, bear in mind further. Unlike man, but 
like Gods, these Elementals are true to one 
only; thus it happens that, there being but few 
males among them, seldom will such an Elemental 
have intercourse with woman, and when they do a 
Christ or Saviour is born; for know: "When the 
sons of God came unto the daughters of men, and 
they bare children to them, the same became 
mighty men which were of old, men of re- 
nown. ' ' 
The student will now grasp the meaning of this mighty 

mystery, and will no longer condemn the mystery of the 

immaculate conception. 

St. Luke 1, 26. And in the sixth month the angel Gabriel 

was sent from God unto a city in Galilee named Nazareth. 

27. To a virgin espoused to a man whose name was Jo- 
seph, of the house of David; and the virgin's name was 
Mary. 

28. And the angel came in to her, and said, Hail thou 
that art highly favored, the Lord is with thee, blessed art 
thou among women. 

29. And when she saw 7 him, she was troubled at his say- 
ing, and cast in her mind what manner of salutation this 
should be. 

30. And the angel said unto her, Fear not, Mary, for thou 
hast found favor with God. 

31. And, behold, thou shalt conceive in thy womb, and 
bring forth a son, and shalt call his name Jesus. 

32. He shall be great, and shalt be called the son of the 
Highest; and the Lord God shall give unto him the throne 
of his father David, 



12 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 13 

33. And he shall reign over the house of Jacob for ever; 
and of his kingdom there shall be no end. 

34. Then said Mary unto the angel, How shall this be, 
seeing that I know not A man? 

Our student must note this question carefully, 
for she asks the direct question: "How shall this 

be, SEEING I KNOW NOT A MAN ? 

Answer: "And the angel answered and said unto her, 
the Holy Ghost shall come upon thee, and the power of the 
Highest shall overshadow thee; therefore also that holy 
thing that shall be born of thee shall be called the son of 
God. (The son of a God.) 

Always bear in mind that the words Holy Ghost 
means nothing short of the word "Fire." Holy 
Ghost is the Spirit, and in its final essence Spirit is 
the Fire. So the overshadowing of Mary was noth- 
ing other than that of a son of God, the Elemental 
of Fire — a Salamander. 
Now, note further what the Abbe de Villars had to say: 
"Our fathers, being true philosophers, and speaking to 
God face to face, complained to him of the wretched fate of 
these people; and God, whose mercy is illimitable, remem- 
bered him that it was not impossible to find a remedy for 
this evil. ' ' 

He made known to them that in the same man- 
ner as man, by the alliance which he has contracted 
with God, has been made a participator of the di- 
vinity; so the Sylphs, the Gnomes, the Nymphs, 
and the Salamanders, by the alliance which they 
may contract with man, can be made participators 
of man's immortality. Thus a Nymph or a Sylph - 
ide becomes immortal, and capable of the bliss to 
which we aspire, when she is happy enough to 
marry one of the "wise;" and a Gnome or a Sylph 
ceases to be mortal from the moment that he mar- 
ries one of the daughters of "men." 



14 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 15 

And thus is the mystery solved, in words so plain that any 
student ma3^ understcnh 

It is here given in a few words and very plainly. This 
mystery was, to a certain extent, solved by the early church 
Fathers, as is proven by the work: "Demoniality, or Incubi 
and Succubi," by the Rev. Father Sinistrari of Ameno. 
(17th century.) 

However, the church Fathers believe that these Elemen- 
tal, called demons by them, were all wicked; they believed 
and taught that women bare children from these demons, 
but that such were always men who were against the Cath- 
olic Church, then known as the only true church. 

This will be enlarged upon throughout the book, which 
is really a translation of the work by the Rev. Father Sinis- 
trari, and which is now in such form as is agreeable to our 
present century. In other words, instead of being called 
Demons we call them Elementals. The same with other 
teachings in the book. The body is the same, but it is giv- 
en in the terms used at the present day. 

Beloved Student, you have been given the mystery. You 
need not believe without knowing like the millions before 
you. You can know, for herein will you find full instruc- 
tions so that you may be able to save many of the 
"Daughters of God." 

R. SWINBURNE CEYMER. 



16 THE DIVINE MYSTERY. 




DEMONIAUTY 



OR 



INCUBI ANDSUCCUBI, 




PRELUDE 



i* J* 



ALL theologians have devoted more 
or less pages to the question of material 
intercourse between man and the demon- 
Thick volumes have been written about 
witchcraft, and the merits of this work 
were but slender if it merely developed 
the ordinary thesis; but such is not its characteristic. The 
ground-matter, from which it derives a truly original and 
philosophical stamp, is an entirely novel demonstration of 
the existence of Incubi and Succubif, as rational animals J, 
both corporal and spiritual like ourselves, living in our 
midst, being born and dying like us, and lastly redeemed as 
we are, through the merits of Jesus Christ, and capable of 



f The reader must bear in mind that these words are no 
longer used, but that all true Philosophers now call these 
beings the Elementals. The student must, however, bear 
in mind the great Rosicrucian Law, i. e., that there are two 
kinds. The true Elementals known as the Gnomes, Salaman- 
ders, Undines and Sylphs, and those disembodied humans 
who are held to earth through their own misdeeds, passions, 
crimes, etc., while on earth, who suck out the vitality of 
negative human beings. These are known as Vampires. 

I The word "animal" here means human beings. This is 
proven by the fact that the author says: "Both corporal and 
spiritual UKE ourselves, ' ' 



18 THK DIVINE MYSTERY. 






THE DIVINE MYSTERY. 19 

receiving salvation and damnation f . In the opinion of the 
Father of Aineno, those beings endowed with sense and rea- 
son, thoroughly distinct from angels and demons, pure spir- 
its, are none other than the Fauns, Sylvans and Satyrs of 
paganism; continued by our Sylphs, Elfs and Goblins; and 
thus is connected anew the link of belief. On thisjscore 
alone, not to mention theinterest of details, this book has a 
charm for the attention of the earnest student. 



f As explained in the Introduction to this work, and as is 
still more fully explained in the book "Irreconcilable 
Gnomes," these beings can become immortal only through 
the intercession of a human being already immortal. 

Man can be saved through the Christ. That is, finding 
the Christ within himself. These Elementals, being of 
only one of the elements, can naturally not harmonize the 
other elements, and, therefore, the only way to immortality 
for them is through the human being who is already immor- 
tal. Thus is man saved through the Christ and the Elemen- 
tal through Man. It is one vast connecting link between 
the lowest creature and God. 



20 THK DIVINK MYSTERY. 



1. The first author to invent the word Demoniality was no 
doubt John Caramuel, in his "Fundamental Theology." Before 
him there is no one who is known to have distinguished that 
crime from Beastality. All theological moralists, following in 
the train of St. Thomas, include, under the specific beastiality, 
"every kind of carnal intercourse with anything whatever of a 
different species." Such are the words used by St. Thomas. 
Cajetanus, for instance, in his commentary on that question, 
classes intercourse with the Demon under the description of 
beastiality; so does Sylvester, "De Luxuria" Bocancia, "De 
Matrimonio" 

2. However, it is clear that in the above passage St. Thomas 
did not at all allude to intercourse with the Demon. As shall be 
demonstrated further on, that intercourse cannot be included in 
the very particular species of beastiality; and in order to make 
that sentence of the holy doctor tally with truth, it must 
be admitted that when saying of the natural sin, "that commit- 
ted through the intercourse with a thing of different species, 
takes the name of beastiality." St. Thomas, by a thing of dif- 
ferent species, means a living animal of another species than 
man; for he could not here use the word this in the most gen- 
eral sense, to mean indiscriminately an animate or inanimate 
being. In fact, if a man should foinicaie cum cadavere human 



22 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 23 

he would have to do with a thing of a species quite different 
from his own; similarly si cadaveri beasiiali copula re fur; and 
yet, talis coitus would not be beastiality, but pollution. What, 
therefore, St. Thomas intended here to specify with preciseness 
is carnal intercourse with a living thing of a species different 
from that of man, that is to say, with a beast, and he never in 
the least thought of intercourse with the Demon. 

The subject of beastiality is not a pleasant one, and, since it 
has no bearing upon the subject in hand at the present time, we 
will not consider it further. However, it had to be considered 
this much in order to draw the distinction. 

3. Intercourse with the Demon, whether Incubi or Succubi, 
(which is, properly speaking, as understood by the holy Fath- 
ers, Demoniality,) differs in kind from beastiality, and does not 
in connection with it form one very particular species, as Caje- 
tanus wrongly gives it; for, whatever may have been said to the 
contrary, some ancients, and later Caramuel in his "Fundamen- 
tal Theology," unnatural sins differ from each other most dis- 
tinctly. 

Fornication and Sodomy, in most instances, come directly 
under the head of beastiality. He who is guilty of Sodomy, 
Onanism and Human Vanpirism cannot become immortal. In 
fact, these sins will prevent immortality in the human being. 
On the other hand, Demoniality will bring about immortality 
to the Elemental. This is to be understood as marriage with the 
Elemental. Demoniality, as such, has no existence to-day. In 
fact, it never had, for intercourse with the Elementals is not 
Demoniality. 

4. In sins against nature, the natural semination (which can 
not be regularly followed by generation) is a genus; but the 
object of such semination is the difference which marks the 
species under the genus. Thus, whether semination takes place 
on the ground, or on an inanimate body, it is pollution, and can 
lead only to degeneration and eternal death. 

5. It is a trite doctrine with Moralists, established by the 
Council of Trent, session 14, and admitted by theologians that 



24 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 25 

in confession it suffices to state the circumstances which alter 
the species of sin. If, therefore, Demoniality and Beastiality 
belonged to the same very particular species, it would be enough 
that, each time he has had intercourse with the Demon, the pen- 
itent should say to his confessor, "I have been guilty of the sin 
of beastiality." But this is not so; therefore, those two sins do 
not belong to the same very particular species. 

Churchmen and scientists may deny that man can 
come into personal intercourse with the Element als, 
and to prove this point it is only necessary to quote: 

6. St. Austin, who, speaking of carnal intercourse between 
men and the demon, expresses himself as follows, book 15, 
chapter 23rd of u The City of God:" "It is widely credited, and 
such belief is confirmed by the direct or indirect testiony of 
thoroughly trustworthy people, that Sylvans and Fauns, com- 
monly called Incubi, have frequently molested women, sought 
and obtained from them coition. There are even Demons, 
whom the Gauls called Duces or Elfs, who very regulary in- 
dulge in those unclean practices; the fact is testified by so many 
and such weighty authorities that it were imprudent to doubt 
it." 

The student will note that it is plainly stated that the Demon 
was none other than the Sylvans and Fauns, known later as 
Duces and Elfs. These are none other than the Elementals. 
However, the statement made throughout these letters of carnal 
intercourse, must not be taken too literally, for, though it is 
true that the Elementals seek true marriage with the human 
family in order to obtain the boon of immortality, it is not true 
that they seek the human for the mere satisfaction of what 
would be, to the human, bodily pleasure. The fact is the con- 
trary to this. 

THE GREAT LAW. 

The Student must bear in mind continually that the 
holy Fathers, and even early Philosophers, mixed up 
the Demons (Elementas) with the Vampires (earth- 
bound disembodied Spirits or Souls.) 



26 THE DIVINE MYSTERY. 






THE DIVINE MYSTERY. 27 

It is true that those spirits which have left the body 
of clay, but which are earth-bound on account of 
crimes, passions, etc., do seek carnal intercourse with 
the embodied men and women, but this is only for the 
sake of vampirism. In other words, in order to sap 
the vitality from humans in order that they may be 
held near the earth. Such disembodied souls may well 
be classed as Demons, for they are demons or devils 
in the true sense. The fact is, the word "fiends" would 
do greater justice to them. The holy Fathers con- 
founded these Vampires with the Elementals. The 
Elemental does not seek intercourse with humanity in 
order to satisfy lust or passion, but only so that he or 
she may become immortal. I hope this matter is plain 
to the student, and shall now proceed with the work 
in hand. 

7. If the authors be asked how it came to pass that the De- 
mon, who has no body, can have carnal intercourse with man 
or woman, they unanimously answer that the Demon assumes 
the corpse of another human being, male or female, as the case 
may be, or that, from the mixture of materials, he shapes for 
himself a body endowed with motion, and by means of this he 
is united with the human being. 

Here we have the mystery solved. But here again the au- 
thors confound the Elementals with Vampires. No. 7 refers 
exclusively to such earth-bound souls as before referred to, for 
the Elemental never takes on a body, and cannot become visible 
to the human unless that human makes for them the proper sur- 
roundings, and even then it is a hard matter. These demons 
referred to are not Elementals, but disembodied souls who are 
earth-bound through passions, crimes, etc. 

8. We read likewise of numerous women incited to intercourse 
by the Incubus Demon, and who, though reluctant at first to 
yield to him, are soon moved by his entreaties, tears and en- 
dearments; he is a desperate lover and must not be denied. And 
although this comes sometimes of the craft of some Wizard who 
avails himself of the agency of the Demon, yet the Demon not 



28 THE DIVINE MYSTERY. 



THE DIVINK MYSTERY. 29 

infrequently acts on his own account. 

This again is not an Elemental or Demon, but a disembodied 
Soul or Vampire. The Elemental never work in this manner, 
and never seek the human in this way. 

9. Now, it is undoubted by theologians and philosophers that 
intercourse between mankind and the Demon sometimes gives 
birth to human beings; that is how is to be born the Antichrist, 
according to some doctors, such as Bellarmin, Suarez, Maluen- 
da, etc. They further observe that, from a natural cause, the 
children thus begotten by Incubi are tall, very hardy, very proud 
and wicked. Thus writes Maluenda; as for the cause, he gives 
it from Vallesius, Archphysician in Reggio. 

This now does refer to the Elementals, for there can be no is- 
sue from the intercourse between the human and disembodied 
Soul or Vampire. The Fathers admit that these children may 
be powerful, but as this is not in accord with their belief, they 
naturally claim that such children will be very wicked. This is 
really not true. In fact, absolutely the contrary is true. Why? 
Because the Elementals have no gross material in their beings, 
therefore absolutely no lust. They are simply one pure element. 
Consequently the issue between them and a human must be 
very rare, very pure, since all the carnal desires that such a child 
can have must come altogether from the mother. Consequent- 
ly, only Christs or Saviours can be born through such inter- 
course, and, as the male Elementals are very few, such births 
happen but seldom. Let us see the list as given by the holy 
Father: 

10. Maluenda shows from the testimony of various authors, 
mostly classical, that such associations gave birth to: Romulus 
Remus, according to Livy and Plutarch; Servius-Tullius, the 
sixth king of Rome, according to Dyonisius of Halicarnassus^ 
and Pliny the Elder; Plato the Philosopher, according to Dio- 
genes Laertius and Saint Hieronymus; Alexander the Great, ac- 
cording to Plutarch and Quintus-Curtius; Seleucus, king of 
Syria, according to Justinus and Appianus; Scipio Africanus the 
Elder, according to Livy; the Emperor Caesar Augustus, accord- 
ing to Suetonius; Aristomenes the Messenian, an illustrious 



SO THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 31 

Greek ccmmander, according to Strabo and Pausanias; as also 
Merlin or Melchin, the Englishman, born from an Incubus and 
a nun, the daughter of Charlemagne; and, lastly, as shown by 
the writings of Cochloeus, quoted by Maluenda, that damned 
Heresiarchycleped Martin Luther. 

Certainly a strong list, but, none the less, one that can be 
mainly true; and now, my Christian friends, if Martin Luther 
was the offspring of a Virgin and an Elemental, why not the 
Christ? The student must bear in mind the one Great Law: 
namely, that the human mind cannot imagine anything which 
has no foundation in fact. The Great Law of Hermes is: "As 
above so below; as below so above." "As in the Material so in 
the Spiritual." Therefore, that which the mind of man can con- 
ceive, can also be brought into material manifestation. 

1 do not say that Martin Luther was thus born, but 
I say this, and 1 challenge the Christian world, Catho- 
lic or Protestant, to successfully contradict me, that 
Christ was thus born. If he were not, then the Doc- 
trine of the Immaculate Conception is a lie, and if this 
is a lie, then the very foundation of religion, both 
Protestant and Catholic, is a lie and a farce. 

11. Although it is generally admitted as a fact that those who 
are thus begotten excel other men, yet such superiority is not 
always shown by their vices, but sometimes by their virtues and 
even their morals. Scipio Africanus, for instance, Caesar Au- 
gustus and Plato the Philosopher, as is recorded of each of them 
respectively by Livy, Suetonius and Diogenes Laertius, had ex- 
cellent morals, Whence may be inferred that, if other individ- 
uals begotten in the same way have been downright villians, it 
was not owing to their being born of an Incubi, but to their 
having, of their own free will, chosen to be such. 

Surely this is a confession for a Church Father to make, and 
this proves just exactly what I have already proven. If these 
great men were born, then it is an easy matter for a Christ or a 
Buddha to have been thus born. 

12, We also read in the Testament, Genesis, 6, verse 4, that 



32 THE DIVINK MYSTERY. 



THE DIVINE MYSTERY. £3 

giants were born when the sons of God came in unto the'daught- 
ers of men; that is the very letter of the sacred text Now, 
these giants were men of great stature, says Baruch, Chapter 3, 
verse 26, and far superior to other men. Not only were they 
distinguished by their hugh size, but also by their physical pow- 
er. Some contend that by sons of God are meant the sons of 
Seth, and by daughters of men the daughters of Cain, because 
the former practiced piety, religion and every other virtue, 
whilst the descendants of Cain were quite the reverse; but, with 
all due reverence to Chrysostoin, Cyrillus, Hilarius, and others, 
who were of that opinion, it must be conceded that it clashes 
with the obvious meaning of the text Scripture says, in fact, 
that of the conjunction of the above mentioned were born men 
of hugh bodily size; consequently, those giants were not previ- 
ously in existence, and if their birth was the result of that con- 
junction, it cannot be ascribed to the intercourse of the sons of 
Seth with the daughters of Cain, who being of ordinary stat- 
ure, could but procreate children of ordinary stature. There- 
fore, if the intercourse in question gave birth to beings of hugh 
stature, the reason is that it was not the common connection 
between man and woman, but the performance of the Incubi 
Demons, who, from their nature, may very well be styled Sons 
of God. Such is the opinion of the Platonist Philosophers* and 
of Francis Georges, the Venetian; nor is it discrepant with that 
of Josephus the Historian, Philo the Jew, St. Justinus the Mar- 
tyr, Clement of Alexandria, and Tertullian, who look upon In- 
cubi as corporal Angels who have allowed themselves to fall 
i lto the sin of lewdness with women. Indeed, as shall be shown 
hereafter, though seemingly distinct, these two opinions are but 
one and the same. 

This really refer to the Elementals. It is not true 
that these Elementals allowed themselves to fall into 
lewdness. It is that they desired to become Immortal 
that they undertook these intercourses, and there is 
not a single instance in history to prove fhat an Ele- 
mental had intercourse more than once with a woman. 
Were lewdness the object then this would not be true, 



34 THK DIVINE MYSTERY. 



THE DIVINE MYSTERY. 35 

13. If these incubi, in conformity with the general belief, 
have begotten Giants by means of the Vita taken from man, it 
is impossible, as aforesaid, that of that Vita should have been 
born any but men of approximately the same size as he from 
whom it came; for it would be in vain for the Demon, when 
acting the part of a Succubus, to draw from man an unwonted 
qualific of the Vita liquor in order to procreate therefrom chil- 
dren of higher stature. Quality has nothing to do here, since 
all depends, as has been said, upon the vitality of the Vita, not 
its quality. We are, therefore, bound to infer that Giants are 
born of another sperm than man's, and that, consequently, the 
Incubus, for the purpose of generation, uses Vita which is not 
man's. 

14. Subject to correction from our Holy Mother Church, and 
as a mere expression of opinion, I say that the Incubus when 
having intercourse, begets the human fetus from his own Vita. 

I.i this the Father is correct. However, it is a fact that the 
Vampires obtain their vitality through the human for this rea- 
son, they use Sodomites, Onanits, and others of this ilk. It is 
also for this reason that the human who practices these things 
gradually throws away his Souljmd feeds these Vampires. Such 
a human gradually destroys all chances of Immortality, and this 
is the sin that God will not forgive. It is not that He could not 
forgive it, but it is because such threw their very Soul away un- 
til there is nothing left but the mere body, the shell. The Soul 
has been absorbed by Vampires. 

15. I premise, as an article of belief, that there are purely 
spiritual creatures, not in any way partaking of corporal matter 
as was ruled by the Council of Lateran, under the pontificate of 
Innocent III. Such are the blessed Angels, and the Demons 
condemned to everlasting lire. Some Doctors, it is true, have 
professed, subsequently even to this Council, that the spirituali- 
ty of Angels and Demons is not an article of belief. Others 
even'have asserted that they are corporal, whence Bonaventure 
Baron has drawn the conclusion that it is neither heretical nor 
erroneous to ascribe to Angels or Demons a twofold substance, 
corporal and spiritual. Yet the Council having formally de- 



36 THK DIVINK MYSTERY/ 



THE DIVINE MYSTERY. 37 

clared it to be an article of belief that God is the maker of all 
things visible and invisible, spiritual and corporal, who has 
raised from nothing every creature spiritual or corporal, Angel- 
ic or Terrestrial, 1 contend it is an article of belief that there are 
certain merely spiritual creatures, and that such are Angels; not 
all of them, but a certain number. 

The student must bear in mind that here are really meant the 
Angels, on the one hand, which are good and evil forces; Dev- 
ils, on the other hand, which are bad. The word Demon does 
not here signify the same thing that it did when used before. 
Here it means the evil side. 

16. It may seem strange, yet it must be admitted not to be 
unlikely. If, in fact, theologians concur in establishing among 
Angels a specific, and therefore essential, diversity so consider- 
able that, according to St. Thomas, there are not two Angels of 
the same species, but that each of them is a species by himself, 
why not certain Angels be more pure spirit, of a consequently 
very superior nature, and others corporal, therefore of a less 
perfect nature, differing thus from each other in their corporal 
or incorporal substance? This doctrine has the advantage of 
solving the otherwise insoluble contradiction between two 
OEcumenical Councils, namely, the Seventh General Synod 
and the above-mentioned Council of Lateran. For, during the 
fifth sitting of the Synod, the second of Nicea, a book was in- 
trodued written by John of Thessalonica against a pagan phil- 
osopher, wherein occur the following propositions: "Respecting 
Angels, Archangels and their powers, to which I adjoin our own 
Souls, the Catholic Church is really of opinion that they are 
intelligences, but not entirely bodiless and senseless, as you Gen- 
tiles aver. She, on the contrary, ascribes to them a subtile 
body, aerial or igneous, according to what is written: He makes 
the spirits His Angels, and the burning fire His Minister." And, 
further on, "Although not corporal in the same way as our- 
selves, made of the four elements, yet it is impossible to say that 
Angels, Demons and Souls are incorporal, for they have been 
seen many a time, invested with their own bodies, by those 
whose eyes the Lord has opened." And after that book had 



38 



THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 39 

been read through before all the Fathers in Council assembled, 
Tharasius, the Patriarch of Constantinople, submitted it to the 
approval of the Council, with these words: "The Father show- 
eth that Angels should be pictured, since their form can be de- 
fined, and they have been seen in the shape of men." Without 
a dissent the Synod answered: "Yes, my Lord." 

This explains itself, except that it is remarkable in that the 
composition of both man and the Elementals was understood. 
"Made in the same way as ourselves, made of the four ele- 
ments." It is in this that man differs from the Elemental. Man 
is made of the four elements, and, consequently, is both mortal 
and Immortal. The Fire, or element of Fire, gives him his soul, 
his power to love and his Immortality. The Elementals are 
only of one element, and, consequently, unless they can come 
into natural connection with a human being cannot be Immor- 
tal. 

They have been seen by "those whose eyes the Lord had 
opened." This also is true. When man, through certain Soul 
development, has reached a state where the Spiritual Sight is 
opened, he can see, not only the Angels, which are distinct from 
the Elementals, but he can see the Elementals also. This is no 
idle dream, as the writer knows many who can and do hold 
daily intercourse with these Elementals, and knows of one Ini- 
tiate who has been instrumental in bringing about the Immor- 
tality of more than one hundred Elementals of Fire. 

The Angels must not be confounded with the Elementals, for 
all Angels are eternal in that they are the messengers of God. 
Such Angels may and do appear to men, but they have no in- 
tercourse with men, since there is no need of it, and, therefore, 
no desire. Desire is the law that rules in all things. 

17. I premise that the word Angel applies not indeed to the 
kind, but to the office, The Holy Fathers are agreed thereupon. 
(St. Ambrose, on the "Epistle to the Hebrews;" St. Austin, 
"City of God;" St. Gregory, "Homily 34 on Scripture," St. 
Isidorus, "Supreme Goodness.") An Angel, very truly says 
St. Ambrose, is thus styled, not because he is a spirit, but on 
account of his office. Nuntius in Latin, that is to say, Messen- 



40 ?HE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 41 

ger. It follows that whoever is entrusted by God with a mis- 
sion, be he spirit or man, may be called an Angel, and is thus 
called in the Holy Scriptures, where the following words are 
applied to Priests, Preachers and Doctors, who, as Messengers 
of God, explain to men the Divine Will. (Malachi, chapter 2; 
v. 7.) "The Priest's lips should keep knowledge, and they 
should seek the law at his mouth, for he is the Angel of the 
Lord of Hosts." The same prophet, chapter 3; v. 1, bestows 
the name of Angel on St. John the Baptist, when saying: "Be- 
hold, 1 will send my Angel, and he shall prepare the way before 
me." That this prophecy literally applies to St. John the Bap- 
tist is testified by our Lord Jesus Christ in the Gosple accord- 
ing to St. Matthew, chapter 11; v. 10. Still more: "God him- 
self is called an Angel, because he has been sent by His Father 
to herald the law of mercy. To witness, the prophecy of Isiah, 
chapter 9; v. 6, according to the Septuagint, "He shall be called 
an Angel of Wonderful Counsel." And more plainly still in 
Malachi, chapter 3; v. 1: "The Lord whom you seek shall sud- 
denly come to his temple, even the Angel of the covenant whom 
ye delight in," a prophecy which literally applies to our Lord 
Jesus Christ. There is, consequently, nothing absurd in the 
contention that some Angels are corporal, since men, who as- 
suredly have a body, are called Angels. 

18. I premise that Holy Scripture and ecclesiastical tradition 
do not teach us anything beyond what is required for the sal- 
vation of the soul, namely, Faith, Hope and Charity. Conse- 
quently, from a thing not long being stated, either by Scripture 
or tradition, it must not be inferred that that thing is not in ex- 
istence. For instance, Faith teaches us that God, by His Word 
made things visible and invisible, and also that through the 
merits of our Lord Jesus Christ, grace and glory are conferred 
on every rational creature. Now, that there is another world 
than the one we live in, and that it be peopled by men not born 
of Adam, but made by God in some other way, as is implied 
by those who believe the lunar globe to be inhabited; or, fur- 
ther, that in the very world we dwell in, there be other rational 
creatures besides man and the Angelic Spirits, creatures general- 



42 ?HB DIVINK MYSTERY. 



THE DIVINE MYSTERY. 43 

ly invisible to us, and whose being is disclosed but accidently, 
through the instrumentality of their own power. All that has 
nothing to do with Faith, and the knowledge or ignorance 
thereof is no more necessary to the salvation of man than 
knowing the number or nature of all physical things. 

19. 1 premise that neither philosophy nor theology is repug- 
nant to the possible existence of rational creatures having spirit 
and body and distinct from man. Such repugnance could be 
supported only on God, and that is inadmisable, since He is 
all-mighty, or on the thing to be made, and that likewise can 
not be supported, for, as there are purely spiritual creatures, 
such as Angels, or merely material, such as the world, or lastly, 
semi-spiritual and semi-corporal, or an earthly and gross cor- 
poreity, such as man, so there may well be in existence a crea- 
ture endowed with a rational spirit and a corporeity less gross 
and more subtile than man's. 

20. Question: Should such creatures be styled rational ani- 
mals? And, if so, in what do they differ from man, with whom 
they would have that definition in common? 

21. Yes, they would be rational animals, provided with senses 
and organs even as man. They would, however, differ from 
man not only in the more subtile nature, but also in the matter 
of their bodies. In fact, as shown by Scripture, man has been 
made from the grossest of all elements, namely clay, a gross 
mixture of water and earth. But those creatures would be made 
from the most subtile part of all elements, or of one or other of 
them. 

Thus some would proceed from earth, others from water, or 
air, or fire; and in order that they should not be defined in the 
same terms as man, to the definition of the latter should be add- 
ed the mention of the gross materiality of his body, wherein he 
would differ from said animals. 

22. Question: At what period would those animals have 
be*n originated, and where from? From earth, like the beasts, 
or from water, like quadrupeds, birds, etc.? Or, on the con- 
trary, would they have been made, like man, by our Lord 
God? 



u the divine mystery: 



THE DIVINE MYSTERY. 45 

23. Answer: It is an article of belief, expressly laid down by 
the Council of Lateran, that whatever is in fact and at present, 
was made in the origin of the world. By His all-mighty virtue, 
God, from the beginning of time, raised together from nothing 
both orders of creatures, spiritual and corporal. Now, those 
animals also would be included in the generality of creatures. 
As to their formation, it might be said that God Himself, 
through the medium of Angels, made their body as He did 
man's,to which an Immortal spirit was to be united. That body 
being of a nobler nature than that of other animals, it was meet 
that it should be united to an incorporal and highly noble spir- 
it. 

24. Question: Would those animals descend from one indi- 
vidual, as all men descended from Adam; or, on the contrary, 
would many have been made at the same time, as was the case 
for the other living things issued from earth and water, wherein 
were males and females for the preservation of the kind by gen- 
eration? Would there be amongst them a distinction between 
the sexes? Would they be subject to birth and death, to senses, 
passions, want of food, power of growth? If so, what their 
nutrition? Would they lead a social life, as men do? By what 
laws ruled? Would they build up cities for their dwellings, cul- 
tivate the arts and sciences, hold property, and wage war be- 
tween themselves, as men are wont to do? 

25. It may be that all descend from one individual, as man 
descended from Adam. It may be, also, that a number of males 
and females were made initially, who preserved their kind by 
generation. We v/ill further admit that they were born and die; 
that they are divided into males and females, and are moved by 
senses and passions, as men are; that they feed and grow ac- 
cording to the size of their body. Their food, however, instead 
of being gross, like that required by the human body, must be 
delicate and vapory, emanating through spirituous effluvia from 
whatever in the physical world abounds with highly volatile 
corpuscles, such as the flavor of meats, the fume of wine, the 
fragrancy of fruit, flowers, aromatics, which evolve an abund- 
ance of those effluvia until all their subtile and volatile parts 



46 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 47 

have completely evaporated. To their being able to lead a so- 
cial life, with distinctions of rank and precedence; to their culti- 
vating the arts and sciences, exercising functions, maintaining 
armies, building up cities, doing, in short, whatever is requisite 
for their preservation, I have in the main no objection. 

I would refer the student to the book "The Irreconcilable 
Gnome" for the reason why there are Elementals, or why the 
Elementals are not human in every sense as we are. I would, 
also, refer the student to the private work "The Mysteries of 
Osiris" for the explanation of the first "fall" of man. 

What the Father has to say regarding the food of the Ele- 
mentals, is entirely and absolutely correct. This explains why> 
in the process of Soul Development, the Neophyte uses incense. 
Using incense has a triple meaning. It helps the Neophyte to 
open the Soul sight; it attracts the Elementals because it proves 
to them that there is one who desires their companionship, and 
it is also a food for them. 

The Father here further clears the question as to the differ- 
ence between the Elementals and the Vampires, or disembodied 
souls. 

The Elementals do not live upon the vitality of hu- 
manity, but upon such food as before stated. The 
Vampires live entirely upon human vitality. 
A MYSTERY. 
It is a well known fact that seldom is a drunkard 
killed while in a drunken state. It does not matter 
into how dangerous a place he may go, he usually 
comes out safe. This is the reason: When a man is 
drunk he is in an entirely negative state. While in 
this state, more especially if stupefied, these disembod- 
ied souls, who are earth-bound, can easily absorb the 
vitality they require in order to live. This they do, 
and it is, therefore, to their great benefit to see that 
such a slave is not killed, for were he or she killed 
their food would at once cease, and it would mean 
their death. It is, therefore, their desire that such neg- 
atives—Vampire slaves— shall not come to any harm, 



4S THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 49 

and they watch over them carefully. 

Sooner or later, they have accomplished their desire 
and no longer need such a negative. The result is that 
they no longer protect such drunkard, and death 
comes while he is in some drunken state, and the ver- 
dict is "heart failure." 

This is also the reason why it is so hard to reform 
a drunkard. He may stop for months at a time, but 
it is only by exerting his will that he can keep away 
from drink. There is always that "something" urg- 
ing him to drink, until this desire becomes so power- 
ful that he will start drinking again. 

The greater part of Mediumship also comes under 
the same heading. The vast majority of mediums are 
not honest, neither are they living a pure life. These 
disembodied Vampires come into touch with them be- 
cause they are Negatives. They give them a certain 
amount of knowledge, in exchange for which they re- 
ceive enough vitality to live. Gradually the medium 
becomes so absolutely sucked dry of vitality that there 
is a physical and mental breakdown. 

I naturally do not refer to that pure, conscious me- 
diumship where the medium is both pure, developed 
and honest, but to that universal, commercial medi- 
umship abounding on every hand. 

26. Question: What would their figure be— human or other- 
wise? 

27. As regards their figure, we neither can or should be af- 
firmative, since it escapes our senses, being too delicate for our 
s'ght or touch. That we must leave to themselves, and to such 
as have the privilege of intuitive acquaintance with immaterial 
substance. But, so far as probability goes, 1 say that their fig- 
ure tallies with the human body, save some distinctive peculiar- 
ity, should the very tenuity of their bodies not be deemed suf- 
ficient. I am led to that consideration that of all the works of 
God, the human frame is the most perfect, and that whilst all 
other animals stoopto the ground, because their soul is mortal, 



50 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 51 

God, as Ovid, the poet, says, in his "Metamorphoses," 
"Gave man an erect figure, bidding him behold 

the heavens, 
And raise his face towards the stars," 
man's soul having been made Immortal for the heavenly bode. 
Considering that the animals we are speaking of would be gift- 
ed with a spirit immaterial, rational and Immortal, capable, 
therefore, of beatitude and damnation, it is proper to admit that 
the body to which that spirit is united may be like unto the 
most noble animal (man) frame, that is to say, to the human 
frame. Whence it follows that in the diverse parts of that body 
there must be an essential order; that the foot, for instance, can 
not be an appendage to the head, nor the hand to the belly, but 
that each organ is in its right place, according to the functions 
it has to perform. As to the constitutive parts of these organs, 
it is, in my opinion, necessary that there should be some more 
or less strong, others more or less slender, in order to meet the 
requirements of the organic working. Nor can this be fairly 
objected to on the ground of the slenderness of the bodies them- 
selves; for the strength or thickness of the organic parts alluded 
to would not be absolute, but merely in comparison with the 
more slender ones. That, moreover, may be observed in all 
natural fluids, such as wine, oil, milk, etc., however homogen- 
eous and similar to each other their component parts may look, 
yet they are not so, for some are clayish, others aqueous. There 
are fixed salts, volatile salts, all of which are made obvious by 
a chemical analysis. So it would be in our case, for, supposing 
the bodies of those animals to be as subtile and slender as the 
natural fluids, air, water, etc., there would nevertheless be dis- 
crepancies in the quality of their constitutive parts,some of which 
would be strong when compared with others more slender, al- 
though the whole body which they compose might be called 
slender. 

The Elementals are formed like the human form, except that 
their bodies are far more perfect. They are composed of only 
the pure elements, no gross material entering their make-up, 
consequently they can be as perfect as they wish. On the oth- 



52 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 



B3 



er hand, there being no material or gross matter in their make- 
up, they may appear in different forms in different people. 




It is with pleasure that we here give the picture of one of the 
Element als of Fire, the Salamanderine. This is from that beau- 
tiful work, "The Salamanderine," which we hope to issue at an 
early date. 

The student should carefully note the statement: "That we 
must leave to themselves, and to such as have the privilege of 
intuitive acquaintance with immaterial substances." This, from 
a holy Father, is of vast importance. It is really through the 
Intuitive faculty that one can first become acquainted with the 
Elementals. This can come only through Soul development. 

23. Question: Would these animals be subject to diseases, 
infirmities, sleep, food, drink, etc.? 



54 THK DIVINH MYSTKRY. 



THE DIVINE MYSTERY. 55 

29. Their bodies, though subtile, being material, they would, 
of course, be liable to decay. They might, therefore, suffer from 
adverse agencies, and consequently, be diseased; that is, their 
organs might not perform, or painfully and imperfectly perform 
the office assigned to them, for therein consist all diseases what- 
ever with certain animals, as has been distinctly explained by 
the illustrious Michael Ettmullat, "Physiology," C. V. thesis I. 
In sooth, their bodies being less gross than the human frame, 
comprising less elements mixed together, they would not so 
easily suffer from adverse influences, and would, therefore, be 
less liable to disease than man. Their life would also exceed 
his, for the more perfect an animal, as a species, the longer i s 
days. Thus mankind whose existence extends beyond that of 
other animals. For I do not believe in the centenary existence 
of crows, stags, ravens, and the like, of v/hich Pliny tells his 
customary stories; and although his dreams have been re-echoed 
by others without previous inquiry, it is no less clear that before 
writing thus, not one has faithfully noted the birth or death of 
those animals. They have been content with taking up the 
strange fable, as has been the case with the Phenix, whose lon- 
gevity is discarded as a story by Tacitus, "Annals," B. 6. It 
were, therefore, to be inferred that the animals we are speaking 
of would live longer still than man, for, as shall be said hereaf- 
ter, they would be more noble than he. Consequently, also, 
would be subject to the other bodily affections, and require rest 
and food. Now, as rational beings, amenable to discipline, they 
might also continue ignorant, if their minds did not receive the 
culture of study and instruction, and some amongst them would 
be more or less versed in science, more or less clever, according 
as their intelligence had been more or less trained. However, 
generally speaking, and considering the whole of the species, 
they would be more learned than men, not from the subtility of 
their bodies, but perhaps because of the greater activity of their 
minds or the longer space of their life, which would enable 
them to learn more things than men. Such are, indeed, the 
motives assigned by St. Austin ("Divin. Demon." Ch. 3, and 
''Spirit and Soul," Ch. 37), to the prescience of the future in 



THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 57 

Demons. They might indeed suffer from natural agencies, but 
they could hardly be killed, on account of the speed with which 
they can escape from danger. 

In the main, the holy Father is right in his conclusions. How- 
ever, these Elementals do not suffer from diseases, for the rea- 
son that a single Element cannot suffer. Before man fell into 
the material form, he felt neither sorrow or joy. Consequently 
he desired to know. Through this desire he fell into the ma- 
terial form with all its sorrows and joys. The Elemental does 
not suffer from disease. Its death is a natural death from old 
age, as should be the death of man. However, immediately 
that an Elemental has been married with the human, it will 
know both sorrow and joy, and be subject to nearly all the sor- 
rows and pains of the human. This is the Law. 

30. Would these animals be born in original sin, and have 
been redeemed by the Lord Christ? Would the grace have 
been conferred upon them, and through what sacrament? Un- 
der what law would they live, and would they be capable of 
beatitude and damnation? 

31. It is an article of belief that Christ has merited grace and 
glory for all rational creatures without exception. It is also an 
article of belief that glory is not conferred on a rational creature 
until such creature has been previously endowed with grace, 
which is the disposition of glory. According to a like article, 
glory is conferred by merits. Now, these merits are grounded 
on the perfect observance of the commands of God, which is 
accomplished through grace. The above questions are thus 
solved. Whether those creatures did or did not sin originally 
is uncertain. It is clear, however, that if their first parent had 
sinned as Adam sinned, his descent would be born in original 
sin, as men are born. And, as God never leaves a rational 
creature without a remedy, so long as it treads the way, if these 
creatures were infected with original or actual sin, God would 
have provided them with a remedy; but whether it is the case, 
and of what kind is the remedy, is a secret between God and 
them. Surely, if they had sacraments identical with or differ- 
ent from those in use in the human Church militant, for the 



58 The divine mystery. 



THE DIVINE MYSTERY. 59 

institution and efficacy thereof they would be indebted to the 
merits of Jesus Christ, the Redeemer and Universal Atoner of 
rational creatures. It would likewise be highly proper, nay 
necessary, that they should live under some law given them by 
God, and through the observance of which they might merit 
beatitude. But what would be that law, whether merely na- 
tural or written, Mosaic or Evangelical, or different from all 
these and specially instituted by God, that we are ignorant of. 
The author came near to the solution of the prob- 
lem, and especially concerning the original sin. 

The Elementals were not born in original sin, for if 
they had been then they would be mortal like man. 
This in itself is the strong proof that they were not 
born in original sin. Why they are Elementals in- 
stead of men is clearly given in "The Irreconcilable 
Gnome." 

They cannot be redeemed through Christ, but must 
be redeemed through the agency of man. Man must 
be their redeemer. This has already been fully ex- 
plained. The Laws of God as given to man cannot 
affect them, nor the sacraments. Man alone, as al- 
ready explained, must be their Savior. There is no 
damnation for them. They must either become Im- 
mortal through man or they die. 

32. The only argument, and that a rather lame one, which 
long meditations have suggested to me against the possibility of 
such creatures, is that, if they really existed in the world, we 
should find them mentioned somewhere by Philosophers, Holy 
Scriptures, Ecclesiastical Tradition, or the Holy Fathers. Such 
not being the case, their utter impossibility should be inferred. 

33. But that argument which, in fact, calls in question their 
existence rather than their possibility, is easily disposed of by 
our premises, for no argument can stand in virtue of a nega- 
tive authority. Besides, it is not correct to assert that neither the 
Philosophers, nor the Scriptures, nor the Fathers have handed 
down any notion of them. Plato, as is reported by Apuleius, 
"The Demon of Socrates;" and Plutarch, "Isis and Osiris," de- 



60 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 61 

clared that Demons were beings of animal kind, passive souls, 
rational intelligences, aerial bodies, everlasting; and they gave 
them the name of Demons, which of itself is nowise offensive, 
since it means 

REPLETE WITH WISDOM. 

So that when authors allude to the Devil (or Evil Angel) they 
do not merely call him Demon, but Cacodemon; and say like- 
wise Eudemon, when speaking of a good Angel. Those crea- 
tures are also mentioned in Scripture and by the Fathers. 

34. Now, that we have proved that those creatures are possi- 
ble, let us go a step further, and show that they exist. Taking 
for granted the truth of the recitals concerning the intercourse 
of Incubi and Succubi with mortals, recitals so numerous that 
it would look like impudence to deny the fact, as is stated by 
St. Austin, whose testimony is given, I argue: Where the pe- 
culiar passion of the sense is found, there, also, of necessity, is 
the sense itself; for, according to the principles of philosophy, 
the peculiar passion flows from nature, that is to say, where the 
acts and operations of the sense are found, there also is the 
sense, operations and acts being but its external form. Nov/, 
those Incubi and Succubi present acts, operations, peculiar pas- 
sions, which spring from the senses. They are, therefore, en- 
dowed with senses. But senses cannot exist without concomi- 
tant composite organs, without a combinations of soul and 
body. Incubi and Succubi have, therefore, soul and body, and, 
consequently, are animals: but their acts and operations are, 
also, those of a rational soul. Their soul is, therefore, rational, 
and thus, from first to last, they are rational animals. 

The student must read "Spirits" for "Soul," for if these Ele- 
mentals had a soul they would be Immortal. They have body 
and spirit, but the soul, the immortal part, can only come 
through marriage with the human, or that which already is Im- 
mortal. 

35. The Evil Spirits, the incorporal Demons, which have to 
do with Black Magicians and Sorcerism, constrain them to de- 
mon worship, to the abjuration of the Orthodox Faith, to the 
commission of enchantments and foul crimes, as preliminary 



62 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 62 

conditions to the infamous intercourse. Now, Incubi pretend to 
nothing of the hind. These are, therefore, no evil spirits. Last- 
ly, as written by Guaccius, at the mere utterance of the name of 
Jesus or Mary, at the sign of the Cross, the approach of holy 
relics or consecrated objects, at exorcisms, at adjurations or 
priestly injunctions, the Evil Demon either shudders or takes to 
flight, or is agitated and howls, as is daily seen with energumens 
and is shown by numerous narratives of Gauccius cencerning 
the nightly revels of Black Magicians and unholy Mediums. 
The Incubi, on the contrary, stand all those ordeals without 
taking to flight or showing the least fear. 

36. Now, if the evil Demons, subdued by our Lord Jesus 
Christ, are stricken by fear by his name, the cross and the holy 
things; if, on the other hand, the good Angels rejoice at these 
same things without, however, inciting men to sin nor to give 
offense to God, whilst the Incubi, without having any dread of 
the holy things, provoke to intercourse, it is clear that they are 
neither evil Demons nor good Angels. But it is also clear that 
they are not men, though endowed with reason. What, then, 
are they? Supposing them to have reached the goal, and to be 
pure spirits, they would be damned or blessed, for correct theol- 
ogy does not admit of pure spirits on the way to salvation. If 
damned, they would revere the name and the cross of Christ; if 
blessed, they would not incite men to intercourse. They would, 
therefore, be different from pure spirits, and thus have a body, 
and be on the way to salvation. 

37. As an other principal proof of our conclusion regarding the 
existence of these animals, in other words, respecting the cor- 
poreity of Incubi, is adduced by the testimony of St. Hierony- 
mus in his "Life of St. Paul, the First Hermit." St. Anthony, 
says he, set out on a journey to visit St. Paul. After traveling 
several days he met a Centaur, of whom he inquired the her- 
met's abode. Whereupon the Centaur, growling some uncouth 
and scarcely intelligible answer, shew the way with his out- 
stretched hand, and fled with the utmost speed into a wood. 
The Holy Abbott kept on his way, and, in a dale, met a little 
man, almost a dwarf, with creeked hands, horned brow, and* 



64 THK DIVINK MYSTERY. 



THE DIVINE MYSTERY. 65 

his lower extremities ending with goats' feet. At the sight of 
him, St. Anthony stood still, and, fearing the arts of the Devil, 
comforted himself with a sign of the cross. But, far from run- 
ning away, or even seeming frightened at it, the little fellow 
respectfully approached the old man, and tendered him as a 
peace offering dates for his journey. The blessed St. Anthony 
then inquired who he was. "I am a mortal," replied he, "and 
one of the inhabitants of the Wilderness, whom Gentility, under 
its varied delusions, worships under the names of Fauns, Satyrs 
and Incubi. I am on a mission from my flock. We request 
thee to pray for us unto the common God, whom ye know to 
have come for the salvation of the world, and whose praise is 
sounded all over the earth." Rejoicing at the glory of Christ, 
St. Anthony, turning his face towards Alexandria, and striking 
the ground with his staff, cried out: "Woe be unto thee, thou 
harlot city, who worshipest animals as Gods!" Such is the 
narrative of St. Hieronymus, who expatiates at length on the 
fact, explaining its import in a long discourse. 

38. It were indeed rash to doubt the truth of the above reci- 
tal, constantly referred to by the greatest of the Doctors of the 
Holy Church, of St. Hieronymus, whose authority no Catholic 
will ever deny.. Let us, therefore, investigate the circumstances 
thereof which must clearly confirm our opinion. 

39. We must observe that if ever a saint was assailed by the 
arts of the Demon, saw throw his infernal devices, and carried 
off victories and trophies from the contest, that saint was St. 
Anthony, as is shown by his life, written by St. Athanasius. 
Now, since in that little man St. Anthony did not recognize a 
devil but an animal, saying, "Woe unto thee, thou harlot city, 
who worshipest animals as Gods!" it is clear that it was no 
devil or pure spirit ejected from heaven and damned, but some 
kind of an animal. Still more. St. Anthony, when instructing 
his friars and cautioning them against the assaults of the De- 
mon, said to them, as related in the Roman Breviary "Festival 
of St. Anthony, Abbot," B. 1.) "Believe me, my brethren, Sa- 
tan dreads the vigils of pious men,their prayers, fasts,voluntary 
poverty, compassion and humility; but, above all, he d:eacl; 



66 THE DIVINK MYSTERY, 



THE DIVINE MYSTERY. 67 

their burning love of our Lord Christ, at the mere sign of whose 
most Holy Cross he flies disabled." As the little man, against 
whom St. Anthony guarded himself with a sign of the cross, 
neither took fright nor fled, but approached the Saint confident- 
ly and humbly, offering him some dates, it is a sure sign that 
he was no Devil. 

40. We must observe that the little man said "I am a mor- 
tal," whence it follows that he was an animal subject to death, 
and, consequently, called into being through generation. For 
an immeterial spirit is immortal, because simple, and, conse- 
quently, is not called into being through generation from pre- 
existent matter, but through creation, and, consequently, also, 
cannot lose it through the corruption called death. Its existence 
can only come to an end through annihilation. Therefore, when 
saying he was mortal, he professed himself an animal. 

41. We must observe that he said he knew that the common 
God had suffered in human flesh. Those words show him to 
have been a rational animal, for brutes know nothing but what 
is sensible and present, and can, therefore, have no knowledge 
of God. If that little man said that he and his fellows were 
aware of God having suffered in human flesh, it shows that, by 
means of some revelation, he had acquired the notion of God 
as we have ourselves the revealed faith. That God assumed 
human flesh, and suffered in it, is the essence of the two princi- 
pal articles of our Faith — the existence of God, one and three- 
fold; His Incarnation, Passion, and Resurrection. All that 
shows, as I said, that it was a rational animal, capable of the 
knov/ledge of God through revelation, like ourselves, and en- 
dowed with a rational and, consequently, immortal soul. 

42. We must observe that, in the name of his whole flock, 
whose delegate he professed to be, he besought St. Anthony to 
pray for them to the common God. Whereupon I infer that 
that little man was capable of beatitude and damnation, and 
that he was not in termino, but in via. 

Here is r the proof of one thing'which I have always contend- 
ed for. If these Element als could become Immortal through 
their own efforts, it would not be necessary for them to appeal 



68 THE DIVINE MYSTERY. 



¥HH DIVINE MYSTKRV. 69 

to the human beings for such prayer. They would then go 
direct to the Godhead for their salvation, or Regeneration. This 
is not possible. Consequently there is but one way. They 
must appeal to mankind, and man must help them to Immor- 
tality. It is the only way for them. 

43. We must observe that the little man professed to be del- 
egated by others of his kind, when saying, "I am on a mission 
from my flock," words from which many inferences may be 
deduced. One is, that the little man was not alone of his kind, 
an exceptional and solitary monster, but that there were many 
of the same species, since congregating they made up a flock, 
and that he came in the name of all; which could not have 
been, had not the will of the many centered in him. Another 
is, that those animals held a social life, since one of them was 
sent in the name of the many. Another is, that, although liv- 
ing in the Wilderness, it is not assigned to them as a permanent 
abode; for St. Anthony having never previously been in that 
desert, which was far distant from his hermitage, they could not 
have known whom he was, nor what his degree of sanctity. It 
was, therefore, necessary that they should become acquainted 
with him elsewhere, and, consequently, that they should have 
travelled beyond that Wilderness. 

44. We must observe that the little man said he was one of 
those whom ''the Gentiles, blinded by error, called Fauns, Sa- 
tyrs and Incubi;" and by these words is shown the truth of our 
principal proposition, that Incubi are rational animals, capable 
of beatitude and damnation. 

45. The apparation of such little men is of frequent occur- 
rence in metalic mines, as is written by Gregorius Agsicola, in 
his book "De Animal-Subterran." They appear to the miners 
clothed like themselves, play and caper together, laugh and tit- 
ter, and throw stones at them for the sake of amusement. A 
sign, says the above named author, of excellent success, and of 
the finding of some branch or body of a mineral tree. 

This is true, but only one kind of Elementals can ever be 
found in the mines. These are the "Gnomes," or Elementals 
of the earih. 



70 Th£ divine mystery. 



"THE DIVINE MYSTERY. 71 

46. The only question which remains to be answered is this: 
Whence do those little men, or Incubi, dwell? To that I reply: 
Some are earthly, some aqueous, some aerial, some igneous; 
that is to say, that their bodies are made of the most subtile 
parts of the elements. Their dwellings will, consequently, be 
found in that element which corresponds to their bodies. Igne- 
ous Incubi, for instance, will only stay forcibly, may be will not 
stay at all, in water or marshes, which are adverse to them, 
Thus with the others also. We see the like happen to men, 
who, accustomed to thicker air, cannot reach certain lofty ridg- 
es of the Alps, where the air is too subtile for their lungs. 

47. St. Austin, then, in his "Commentary on Genesis," book 
2, chapter 17, writes as follows concerning Demons: "They 
have the knowledge of some truths, partly through the more 
subtile acumen of their senses, partly through the greater sub- 
tility of their bodies," and book 3, chapter 1, "Demons are 
aerial animals, because they partake of the nature of aerial bod- 
ies." In his Epistle 115 to Hebridius he affirms that they are 
"aerial or ethereal animals, endowed with very sharp senses." 
In the "City of God," book 11, chapter 13, he says that "The 
worst Demon has an aerial body." Book 21, chapter 10, he 
writes: The bodies of certain Demons, as has been believed by 
some learned men, are even made of the thick and damp air 
which we breathe." Book 15, chapter 23: "He dares not de- 
fine whether Angels, with an aerial body, could feel the lust 
which would incite them to communicate with women." Psalm 
14, he observes that "the body of Angels is inferior to the soul." 
And in his book "De Divinit Daemonum" he everywhere, and 
especially chapter 23, teaches that "Demons have subtile bod- 
ies." 

Regarding the food of the Elementals, or Incubi, let us see to 
this, also. 

48. I deduce that, being animals, consequently reproducible 
through generation and liable to corruption, they require food 
for the restoration of their corporal substance wasted by efflu- 
via. For the life of every sensible being consists in nothing- 
else but the motion of the corporal elements which flow and 



72 ?HlJ DIVINK MYSTERY. 



THE DIVINE MYSTERY. 73 

ebb, are acquired, lost and recruited by means of substances 
spirituous, yet material, assimilated by the living things, either 
through inhalation of air or by the fermentation of food which 
spiritualizes its substance. 

49. But their bodies being subtile, equally subtile and delicate 
must be its food. And, just as perfumes and other vaporous 
and volatile substances, when adverse to their nature, offend and 
put them to flight, in the like manner, when agreeable, they de- 
light in and feed upon them. Now, as is written by Cornelius, 
"Manna is nothing but an emanation of water and earth, refin- 
ed and baked by the heat of the sun, and then coagulated and 
condensed by the cold of the following night." Of course, I 
am speaking of the manna sent down from Heaven for the 
nourishment of the Hebrews, and which differs, all in all, from 
nostrate or medicinal manna. The latter, in fact, according to 
Ettmuller, "is merely the juice or transudation of certain trees 
which, during the night, gets mixed up with dew, and, the next 
morning, coagulates and thickens in the heat of the sun." The 
manna of the Hebrews, on the contrary, derived from other 
principles, far from coagulating, liquified in the heat of the 
sun, as is shown in Scripture. The manna of the Hebrews was, 
therefore, undoubtedly of the most subfile substance, consisting 
as it did cf emanations of earth and water, and being dissolved 
by the sun and made to disappear. Consequently, it may well 
have been the food of the animals we are speaking of, and thus 
have been truly called by David "Bread of Angels." 

50. We have another authority in the Gospel according to 
St. John, chapter 10, verse 16, where it is said: "And other 
sheep I have, which are not of this fold. Them I must bring, 
and they shall hear my voice, and they shall have one fold and 
one shepherd." If we inquire what are those sheep which are 
of that fold, and what the fold of which the Lord Christ speak- 
eth, we are answered by all commentators that the only fold of 
Christ is the Church to which the preaching of the Gospel was 
to bring the Gentiles, sheep of another fold than that of the 
Hebrews. They are, in fact, of opinion that the fold of Christ 
was the Synagogue, because David had said, Psalm 95, verse 7: 



74 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 75 

"We are the people of his pasture, and the sheep of his hand." 
And, also, because Abraham and David had been promised that 
the Messiah should be born of their race, because he was expect- 
ed by the Hebrew people, foretold by the Peophets who were 
Hebrews, and his advent, his acts, his passion, death and resur- 
rection were prefigured in the sacrifice, worship and ceremoni- 
als of the Hebrew law. 

51. But, saving always the reverence dv.e to the Holy Fathers 
and other Doctors, that explanation does not seem quite satis- 
factory. For it is an article of belief that the Church of the 
Faithful has been the only one in existence from the beginning 
of the world, and will thus endure to the end of time. The 
head of that Church is Jesus ..Christ, the mediator between God 
and men, by whose contemplation all things were made and 
created. Indeed, the faith in the Divine Trinity, though less 
explicitly, and the Incarnation of Word were revealed to the 
first man, and by him taught his children, who, in their turn, 
taught them their descendants. And thus, although most men 
have strayed into idolatry and deserted the true faith, many 
kept the faith they have received from their fathers, and ob- 
serving the law of nature, stayed in the true Church of the 
Faithful, as is noticed by Cardinal Tolet in reference to Job, 
who was a saint among idolatrous Gentiles. And, although 
God had conferred special favors upon the Hebrew people, pre- 
scribed for them peculiar laws and ceremonials, and separated 
them from the Gentiles, yet those laws were not obligatory on 
the Gentiles, and the faithful Hebrews did not constitute a 
Church different from that of the Gentiles who professed their 
faith in one God and the coming of the Messiah. 

52. All in all, it becomes clear that the Gentiles, also, belong- 
ed, like fhe Jew, to the fold of Christ, that is, to the same 
Church of the Faithful. It cannot, therefore, be correctly said 
that the words of Christ: "Other sheep I have, which are not 
of this fold," are applicable to the Gentiles, who had, in com- 
mon with the Hebrews, the faith in God, the hope, prophecy, 
expectation, prodigies and preaching of the Messiah.. 

53. I, therefore, say that by the words oiler sheep may very 



76 *HE DIVINE MVSTERV. 



THE DIVINE MYSTERY. 77 

well be understood those rational creatures, or animals, of whom 
we have been treating hitherto. They being, as we have said, 
capable of beatitude, and Jesus Christ being the moderator be- 
tween God and man, as also every rational creature (for ration- 
al creatures attain to beatitude in consideration of the merits of 
Christ, through the grace he conferred upon them, without 
which beatitude is impossible of attainment,) every rational 
creature must have cherished, at the same time as the faith in 
God, the hope of the advent of Christ, and have had the revel- 
ation of his nativity in the flesh and of the principles of the law 
of grace. Those were, therefore, the sheep which were "not of 
human fold," and which Christ had to bring; the sheep which 
were to hear his voice, that is, the announcement of his advent 
and of the evangelical doctrine, either directly through him or 
through the Apostles; the sheep which, partaking with men of 
heavenly beatitude, were to realize "one fold and one shep- 
herd." 

54. To this interpretation, which I hold to be in no way im- 
proper, force is added by what we related, according to St. 
Hieronymus, of that little man who requested St. Anthony to 
pray for him and his fellows, unto the common God, whom he 
knew to have suffered in human flesh. For it implies that they 
were aware of the advent and of the death of Christ, whom, as 
God, they were anxious to propitiate, since sought, to that ef- 
fect, the intercession of St. Anthony. 

What we have hitherto deduced, accordingly solves the ques- 
tion as to how a woman can be got with child by an Incubus 
(Elemental.) In fact, it cannot be brought about by the vita 
assumed from man, agreeably to the common opinion which 
we confuted. It follows, therefore, that she is directly impreg- 
nated by the vita of the Incubus, which, being an animal and 
capable of giving life, has the vita of his own. And thus is 
fully explained the begetting of. Giants from the intercourse of 
the Sons of God with the Daughters of men; for that inter- 
course gave birth to Giants who, although like unto men, were 
of higher stature, and, though begotten of Demons, and conse- 
quently of great strength, yet equalled them neither in might 



78 THK DIVINE) MYSTERY. 



THE DIVINE MYSTERY. 79 

nor in power. 

55. In confirmation of the above inference, we observe that 
animals sprung from the mixing of different kinds do not breed, 
but are barren, as seen in certain kinds. 

Now, we do not read of Giants having been begotten of oth- 
er Giants, but of their having been born of the Sons of God, 
that is Elemental, and the Daughters of men. Being thus be- 
gotten of the vita of the Elemental mixed with the human vita, 
and being, as it were, an intermediate species between them and 
man, they had no generative power. 

56. It will be retorted that, if the generation of Giants had 
really come from the combined vita of Incubi and women, 
Giants would still be born in our time, since there is no lack of 
women who have intercourse with Incubi, as shown by the Acts 
of St. Bernard and Peter of Alcantra. 

57. Now, it must be observed that, after the flood, the air, 
which surrounds our earthly and aqeous globe, became, from 
the damp of the waters, thicker than it had been heretofore; 
and damp being the principle of curruption, that may be the 
reason why men do not live as they did before the flood. It is 
also on account of that thickness of the air that ethereal and 
igneons Demons, more corpulent than the others, can no long- 
er dwell in the thick atmosphere, and if they do descend into it 
occasionally, do so only by force, much as divers descend into 
the depths of the sea. 

58. Before the flood, when the air was not yet so thick, De- 
mons came upon the earth and had intercourse with women. 
Thus procreating Giants whose stature was nearly equal to that 
of the Demons, their fathers. But now it is not so. The In- 
cubi who approach women are equeous and of small stature. 
That is why they appear in the shape of little men, and, being 
aqueous, they are more lecherous. Poets have depicted Venus 
as born of the sea, in crder to show, as explained by mycolo- 
gists, that lust takes its source from damp. When, therefore, 
Demons of short stature impregnate women nowadays, the 
children that are born are not Giants, but men of ordinary size. 
It should, however, be known that when Demons have inter- 



80 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 81 

course with women in their own natural body, without having 
resourse to any disguise or artifice, the women do not see them, 
or, if they do, see but an almost doubtful, barely invisible, shad- 
ow. But when they want to be be seen they assume a visible 
disguise and a palpable body. By what means this is effected 
is their secret, which our shortsighted philosophy is unable to 
discover. The only thing we know is that such disguise of 
body could not consist merely in concrete air, since this must 
take place through condensation, and, therefore, by the influ- 
ence of cold. A body thus formed would feel cold like ice. 
There is error in this, because it is not true that on- 
ly the Elementals, that are aqueous, can have inter- 
course with earth people. The one reason why the 
Salamanders, or Elementals of Fire, which were really 
the Giants, or Sons of God, do not appear more often 
is because they are but few, and these few come only 
when some leader of the people is required. It is not 
the air or dampness which prevents them from reach- 
ing the earth plane, but the fact that there are few 
vessels properly fitted for the Great Work. All those 
who have truly learned the ^Eth Mystery can know 
these Salamanders, although not all can come into di- 
rect touch with them. 

The world does not need Giants, and thus no Giants 
would be born, for the law of Hermes is: "As above 
so below." The demand for Giants is no longer, and, 
therefore, such would not be born, unless we under- 
stand it as Mental, Moral, or Spiritual Giants. 

The means the Elementals use in order to become 
visible is now know as materialization. However, 
even this they need not employ, since those who want 
to see them, and do see them, are usually such as are 
Spiritually Developed, or, as the author would have 
it, such as have the perception of Intuition. 
59. As for intercourse with an Incubus, wherein is to be found 
no element, not even the least, of an offence against Religion, it 
is hard to discover a reason why it should be more grevious 



82 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 83 

than any other. Beastiality is a sin, because it degrades man, 
both body and soul, but when with Incubus it is quite the re- 
verse. For the Incubus, by reason of his rational and immortal 
spirit, is equal to man; and by reason of his body more noble, 
because more subtile, he is more perfect and more dignified than 
man. Consequently, when having intercourse with an Incubus, 
man does not degrade, but rather dignifies his nature. 

Beloved student, you may question why the writ- 
ings of a Catholic are thus brought prominently to 
the fore. The reasons are many. Among these is 
the fact that many students of the mysterious consid- 
er that only the Occultist and Mystic, who is consid- 
ered slightly weak anyhow by the people, has believed 
in these things. Herein it is shown, without danger 
of contradiction, that all the Church Fathers, even the 
Councils, have believed in this very thing. 

Another reason is that it strengthens my contention 
that the Immaculate Conception is not only possible 
but that it is an absolute fact. 

Still another reason is, that by quoting the Church 
itself on these points, there is no danger of my chal- 
lenge ever being accepted, for to do so would over- 
throw the very foundation of religion. The work has, 
therefore, served its purpose, and served it well. 
The student will bear in mind that all the paragraphs num- 
bered appear in the original book, known as "Demoniality; or, 
Incubi and Succubi," by the Rev. Father Sinistrari of Ameno, 
(17th century,) although many had to be changed on account 
of the plain language used. All other parts are original, and 
for which the present publisher is responsible. 

A number of entirely new Laws are given, and I 
challenge the entire world for a successful contradic- 
tion of them. 
Furthermore, it would seem that the desire of the Elementals 
is to come into contact with mankind for the purpose of inter- 
course, and Immortality through that. Let me tell you frankly 
that such is not the case*- All that these Elementals desire is to 



S4 THE DIVINE MYSTERY. 



t HE DIVINE MYSTERY. 85 

come into contact with true humanity and be loved by such, 
for they can become Immortal through this love just as well as 
through the intercourse, if not more easily so, since intercourse 
may lead to degradation. All that these Beautiful Beings desire 
is the love of those with whom they come into contact. They 
actually do not seek any other intercourse, but, like all women 
of the earth plane, they would not refuse the one whom they 
thus love. 

It may be questioned whether, to my personal and 
absolute knowledge these things are facts, I answer, 
they are absolutely true in every respect. I know of 
those who, being Initiates of the JEth Brotherhood, 
have been able to save hundreds of these Beautiful 
Elementals. On the other hand, I know of many 
who have been the victims of disembodied Vampires.... 
I have had both men and women to come to me from 
nearly every part of our country and plead with me 
to help them get rid of these deadly Vampires who 
were sapping their very life by sapping them of their 
vitality. In every case I have been successful. Thus 
do I know that these things are absolute facts, and, 
through the following of these Laws for many years, 
without failure in any case, I know that they are 
absolute. 
The student will excuse me for making these personal re- 
marks, but they are required in order to show that the things 
set forth are true. 



se thk divine mystery. 



THE SECRET INSTRUCTIONS. 


The Elements. 


Elementary Worlds. 


The First Steps. 


Our Guardian Angels. 


Invocations. 


Magical Invocation. 


Man's Lost Kingdom. 


Time of Invocation. 


Daily Exercise. 


The Three Breaths. 


The Omnific Word and 


Sacrifices. 


CLYMER'S LAWS. 


All Rights Reserved. 



88 YHfi DIVINK MYSTKRV. 




Ji 



4* 




T5he Secret Instructions. 



THE ELEMENTS. 

The Ancient Masters recognized four original elements, which 
they called Fire, Water, Earth and Air. The ruling powers of 
these elements are known as Elementals. There has been a 
misunderstanding concerning these beings by even some of the 
best of scholars, and they have been mixed up with the Ele- 
ment aries. 

The Elementaries are those beings which man creates by a 
thought. 

The Elementals are the beings of the elements. 

For instance, the Gnomes are the spirits or messengers of 
Earth. 

In modern times Paracelsus gave this name to these entities, 
and he did this because he found them to be true Etheric know- 
ers. However, it must be borne in mind that they can only 
know the things which concern their own elements — the ele- 
ments of Earth. 

The Gnomes, as well as the spirits of the other elements, will 
become the true friends of men, if they are treated right. How- 
ever, they will, as a rule, not give the secret of the precious 
metals to mankind unless under certain circumstances. Under 
some circumstanres they will become the most bitter enemies 
of mankind. 



90 THE DIVINE MYSTERY. 



THE DIVINK MYSTERY. 91 

THE ELEMANTARY WORLD. 
The sub-mineral, the mineral, the vegetable, and the animal 
worlds, are each presided over by a great created intelligence. 
Each dominion, or world, is peopled with unnumbered beings. 
Those of the sub-mineral are known as Sylphs; those of the 
mineral, Gnomes; those of the vegetable, Undines; and those 
of the animal, Salamanders. 

Further, and in its most powerful aspect, the Gnomes are the 
spirits of the earth, the Salamanders the spirits of fire, the 
Sylphs the spirits of air, and the Undines the spirits of water. 

Gob is the King of the Gnomes, and is usually in a dread 
form; the fierce and terrible Djin is the King of the Salaman- 
ders; the graceful Paralda, Queen of the Sylphs; and the beau- 
tiful although fateful Nicksa, Queen of the Undines. 

The last two, Paralda, Queen of the Sylphs, and Nicksa, 
Queen of the Undines, are the most friendly to man. The first 
two are the most potent, but the most difficult to control. 
The Great Law concerning these Beings is : "If 
thou wouldst be loved by fairy queens, by Sylphs and 
Undines, and the beautiful damsals of light, be chaste 
as the moon toward earthly women; for the element- 
al spirits are ofttimes jealous of the daughters of 
men." — Magical zAxiom. 
The throne of Paralda, Queen of Sylphs, is to the East; of 
Gob, of the Gnomes, to the North; of Nicksa, of the Undines, 
to the West; and of Djin, of the Salamanders, to the South. 
The Occult or Magical Master has dominion over 
all these Sovereigns of Nature, and, under fixed laws, 
can direct their especial forces for the good of the hu- 
man race. 

THE FIRST STEP. 

It is, first of all, necessary to purify the heart by Faith, and 
the greatest Axiom of the Occult or Magical Master is: 

" Go forward and Faith will come to you." 
Thus D'Lembert remarked to some one who complained of the 
cloud which certain demonstrations had left in his understand- 
ing. 



92 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 93 

He who doubts is condemned to failure, but if he holds to 
the one idea he will succeed, for, as he goes forward, so will 
faith come to him. Here will we meet with the Potent Law, 
so ably given by Tennyson, in "Vivian:" 

"And since he kept his mind on one sole aim, 
Nor ever touch fierce wine, nor tasted flesh, 
Nor owned a sensual wish, to him the wall 
That sunders ghosts and shadow-casting men 
Became a crystal, and he saw them thro' it, 
And heard their voices talk behind the wall, 
And learned their elemental secrets, 
Powers and forces." 
This is the great law, and the sooner the student will learn to 
understand the sooner he can become Master. 

He who enters into the natural way of holy living, 
may see the Silence of his Soul absolutely certain of 
success. He can then command in Love, and it shall 
be. He can then call upon the popentates of the East 
to purify the air, and it shall be; and thus with all 
things. The Elementals of Fire, Sylphs and Undines 
are best controlled through Love, as that is their de- 
sire, but they may be commanded by mere Force, but 
this is not advisable. 

OUR GUARDIAN ANGELS. 
The spirits of the various divisions of time are the guardians 
of everything evolved or born. But a special Intelligence is or- 
dained to accompany every person, and is known as the Person- 
al Guardian, who acts in conjunction with the Zodiacal and 
Planetary Angels. It is for this reason that Talismans and Am- 
ulets, made properly under certain signs, must have a certain 
influence upon the wearer, and draw nigh the Planetary Spirits 
and cause them to give their help. 

The Personal Guardian never, for a moment, leaves the Soul. 
It is the adviser of the Soul, and it acts through what is known 
to the true Occultist and Mystic as the "Still Small Voice With- 
in." 
The four great steps which all Neophytes must know and 



91 THE DIVINE MYSTERY. 



THK DIVINE MYSTERY. 95 

understand are. 

To Know. 

To Will. 

To Dare. 

To Keep Silent. 
This embraces: First, knowledge of the ways and means to 
accomplish; second, the intention to perform; third, the cour- 
age to execute; and, lastly, in Silence is typified not the mere 
habitual absence of expression, not alone the concealing of dan- 
gerous secrets from the unworthy, but, also, the complete shut- 
ting out of all extraneous things that would interfere with the 
purpose and intent of the operation, and especially the refrain- 
ing from all boasting as to results. Silence is, in fact, a cardinal 
principle with the true Philosopher, and is enjoined by all 
schools. It is a known fact that all magicians who have boasted 
of their works have come to violent deaths. — Dr. Zell. 

The reason that men do not consciously recognize their Guar- 
dian Angels, is that they have misused their power of dominion 
and have become tyrants, destroying in the most relentless 
manner the creatures of the four inferior worlds— those ruled 
by the Sylph, whose potentate is Paralda; that of the Gnomes, 
which is ruled by the potentate Gob; that of the Undines, 
whose potentate is Nicksa; and that or the Salamanders, whose 
King is Djin. 

Because of this destruction by man, all the kingdoms of na- 
ture have combined against man, and each world has thrown 
into his body such material that his sensitiveness has been great- 
ly impaired, and man must retrace his steps and recognize the 
right of every living creature before he can again come into com- 
munication with those Forces, and see and hear the mysteries 
that they have to unfold. Every particle of cruelty and ani- 
mosity, as well as self-righteousness and self-sufficiency, must 
be eliminated from the personality before one can hope to se- 
cure the services of these beings of the four worlds * 



* The student should read "The Irreconcilable Gnome." — 
La Petit Albert, 



96 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 97 

INVOCATION. 
When once the Neophyte has freed himself from cruelty, and 
has in his or her soul an all-consuming love for the handiwork 
of God, he may, by appropriate means, evoke the creatures of 
the elementary worlds, and they will at once break the chains 
that bind him, and help him in every v/a'y possible. 

This can also be accomplished without this Love; by force of 
the Invocation, but this is extremely dangerous, and these very 
forces v/ill destroy such. 

It is by far best to rule through love, for 

"Love rules the court, the camp, the grove, 
And men below and saints above, 
For love is heaven and heaven is love." 

—Scott. 
MAGICAL INVOCATION. 
"Learn thyself to triumph over fear by wisdom, and spirits 
will come down out of heaven to serve thee. I, Solomon, thy 
father, King of Israel and Palmyra, have sought and obtained 
for my portion the holy Chocmah, which is the wisdom of 
Adonai. And I have become the king of spirits, both of heav- 
en and earth, the Masters of the powers of the air and the liv- 
ing souls of the seas, because I possess the key of the Secret 
Gates of Light." 
Secret Clavicle of Solomon, addressed to his son Rehoboam. 
"The art of magic is the art of employing Invisible, 
or so-called Spiritual agencies, to obtain visible re- 
sults." — Hartmann. 
Carry into the Silence of the Soul the consecrated Hexagram, 
the Seal of Solomon and King, and the Magic Wand*. The 
body must be cleansed through purification. The operator 
must then look to the east, and point thither with the Wand, 
breathe freely seven times, and in a clear voice say: 

"In the name of the Sacred Tetragrammation, I invoke thee, 
Paralda." 



* See the "Grand Grimore" for full instruction for making 
Wand, 



98 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 99 

Then turning to the north, and pointing thither with the 
Wand, and breathing seven times, say: 

"In the name of the Sacred Tetregrammation, I invoke thee, 
Gob." 

Then turning to the west, and pointing thither with the 
Wand, and breathing seven times, say: 

"In the name of the Sacred Tetregrammation, I invoke thee, 
Nicksa." 

Then turning to the south, and pointing thither with the 
Wand, and breathing seven times, say: 

"In the name of the Sacred Tetregrammation, I invoke thee, 
Djin." 

Then turning to the east, and, looking upward, complete the 
Invocation by saying: 

"Let the Holy Breath penetrate every fibre of my 
body, and cleanse me. Let the living Mercury of earth 
' touch. every resistant molecule in my body, dissolving 
it and cleansing me. Let the Waters of Life flow 
through every nerve and artery of my body, and 
cleanse me. Let the burning Fire of God consume 
all dross of my body. Then shall I be worthy to 
stand in the presence of the Masters." 
During the entire time of this Invocation the Hexagram 
should be suspended directly over head. 

After the Invocation it is necessary to dismiss the Elementals, 
and this should be done in a manner that will help them: — 

"May the peace and love of God, our Father, ever be with 
you, and may it be His will that one and all may reach that 
Immortality of the Soul which all desire." 

MAN'S LOST KINGDOM. 
Man has lost his knowledge by cruelty to the four orders of 
the inferior Intelligences. Because of bis cruelty all nature has 
arrayed itself against him, and all entities have joined in the 
destruction of man's sensitized state. To be restored, love must 
take the place of this cruelty and hate, and by determined ef- 
fort this may be speedily accomplished. Love is the Key to 
Redemption, as it is to Regeneration and Immortality, 



100 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 101 

Let your motto be: Let love to all creatures, in the lower 
and in the higher heavens, be the emblem of my soul. May I 
be able to transmute all hate, bigotism and self -righteousness 
into that love which the Gods would want me have. 
TIME OF INVOCATION. 

The Invocation to the Elementals should always be observed 
at 6 o'clock in the morning, 12 noon, and 6 in the evening. At 
midnight under special circumstances. 

DAILY EXERCISES. 
The Three Breaths, or Three Beatitudes. 

First. The Inspiration of God in all His characteristics and 
attributes. A full deep breath filling all parts of the body. The 
thought is of vast importance. 

Second. Breath of Discrimination, or of drawing in the spir- 
itual ether or JEth from the ordinary air. Take a deep full in- 
spiration, expire in short puffs, keeping or holding in mind 
continually the thought or prayer, "I will to become (whatever 
the desire may be, but such desire must be one that is pure and 
holy.)" 

Third. Breath of Exaltation, Aspiration, reaching up, holding 
in thought the highest possible spiritual ideal. 

These exercises should be followed morning, noon and night. 

The Invocation to the Elementals should be followed every 
day. 

THE OMNIFIC WORD. 

Love is really the Omnific Word. It is the Lost Word of 
which so much has been said; but this word cannot be pro- 
nounced. In fact, it could never be pronounced. The Word 
must be made flesh, that is, it must become personified in the 
one who would use it. It must be developed in the soul; it 
then becomes a Word of mighty power. 

Love is a Talisman. It is Omnific. It will control 
all the influences of Paralda, Gob, Nicksa and Djin. 
It can cure all manner of diseases, cast out demons, 
and even raise the dead. 

SACRIFICES. 
In order to be most successful in this great work, sacrifices 



102 THE DIVINE MVSTERV. 



y 



the! divink mystery. 103 

are necessary, but these are not to be of the old dispensation 
type, not sacrifices of blood, but of love. 

The sacrifice to nature. There is a law of equivalents — that 
we must give to whatever gives to us. Nature gives to us our 
bodies, and we are in debt to nature for them. There is a great 
^ personality called Diva, and known as the God of Nature. 
Under this Diva are the potentates of Fire, of Earth, of Water 
and of Air, whose names, as you have been taught, are Djin, 
Gob, Nicksa and Paralda. 

We must pay homage to the great potentiality, Diva, if we 
wish to invoke these potentates. 

An ancient article reads thus: "Angi (fire) is the mouth of 
the Gods," and the ancient world believed in the necessity of 
this sacrifice. So they instituted the Sacrificial Altar, or the altar 
of burnt offerings, and they burned all manner of things there- 
on. This was a sacrifice incident to the childhood of the race, 
which we have outgrown, and we now repay Nature for all her 
benefits by helping her to provide for her children. 

The Second Sacrifice. — This is the Sacrifice of Knowledge. 
She gave us much, and we must offer her the best we have — 
the best time for study and research. 

The Third Sacrifice. — This is to Humanity. The race must 
be represented by particular persons. We must seek and find 
such as need, and note the willingness with which we give, and 
know that even a cup of water given to a famishing one is for 
the race. 

The Fourth Sacrifice. — This is to the world below the human 
— to the birds, animals, and other living things. Kindness and 
consideration for them is considered as a sacrifice. No day 
should pass that we do not spread some little food upon the 
ground somewhere for something living. It is natural that 
those living in the country, where Nature is at her best, should 
have the greatest opportunities, but all can do something. 



IO4 The DIVINE MYSTERY. 



THE HUMAN SOUL BEFORE 
BIRTH AND AFTER DEATH. 

Constitution of Man and the Universe. 

Key of the Gospels. 

Gospel Initiation. 

ACCORDING TO PISTIS SOPHIA. 

From the Coptic (Egyptian) 
Manuscript of Pistis Sophia, 
BY M. E. AMEL1NEAU. 

The Manuscript here used is that owned by 

Frank Oscar Biberstein, 38 A, 

And no doubt the only one owned in 

America. 

The Imperialistic Council is indebted to Brother 
Biberstein for the privilege of allowing this val- 
uable work to be placed before the Members of 
the Order. This old manuscript of the Coptic 
Christians is in perfect harmony with the Doc- 
trines set forth concerning the Elementals. 



106 THE DIVINK MYSTERY. 



Analysis of Pistil 
Sophia. 




□ by n 

M. E. AMELINEAU, 




As in all known Gnostic works, and we have knowledge of 
at least four of them, the revelation of the wonderful Gnosis, 
the knowledge of which places the happy possessor in a position 
infinitely advantageous to obtain eternal happiness after death 
is put in the mouth of Jesus, resuscitated from among the dead. 

The author of Pistis Sophia assures us that after His resur- 
rection, Jesus passed seven years in teaching his admirable 
Gnosis to His Disciples, and to the company of men and wo- 
men who had followed Him. 

When the first scene of the book opens, Jesus is seated on 
the Mount of Olives with all those who surround Him, the 
twelve Apostles, Mary His mother, Mary Magdalen, Martha and 
Salome. (These are at least the principal actors, who speak 
one after another, as the initiation is unfolded.) 

Hardly have we settled on the place where the following 
scenes are to take place, when Jesus, seated a little apart from 
His Disciples, is surrounded with a great light which serves Him 
as a vestment, and transports Him to the heavens in the midst 
of the freight of the cosmic elements. His Disciples are in a 
state of astonishment and stuperf action at the sight of the light 
which has taken Jesus away. They make their prayers heard, 
and Jesus comes back to them to explain the mysteries that He 
can and must explain to them. He explains to them at first 



108 THH DIVINE MYSTERY. 



THE DIVINE MYSTERY. 109 

that He has gone towards His Father; that the vestment of light 
that was brought to Him on the Mount of Olives was the very 
same that He laid down in one of the Eons when He descended 
on the earth. He begins then to explain to them certain words 
of the Gospel and certain acts preparatory to His descent on the 
earth, as the coming of Ellas in the person to John and the an- 
nunciation of Gabriel to Mary, the election of the Apostles in 
consequence of putting superior souls into their bodies at the 
moment of conception. 

Then, all at once, and without any transition, and, one must 
almost say, without the least detail of the book indicating any 
break, He tells of His ascent into the Superior Mysteries of the 
Eons. In these different mysteries of the different Enos, the 
chiefs, or archons, of each place, the guardians of the gates and 
all the inhabitants of the Eons crossed, made way at His pres- 
ence, astonished, stupefied, overcome, constrained by the magic 
words with which the garment of light which is upon Jesus is 
covered. 

But Jesus in some of these Eons (and there again is a break 
in the continuity of the recital without there being any break in 
the text) only retires after punishment on a certain number of 
their inhabitants. The archons, indeed, at sight of Him, wished 
to fight the light which clothed Him. They were punished for 
it by the taking av/ay of a third of their light which was found 
in them, by the changing of the revolution of their spheres, 
which turned them to the left in place of turning to the right, 
which threw the greatest confusion into the horoscopes which 
skillful men were drawing on earth, and caused them great con- 
fusion since they knew not of this change, and calculated as if 
the astral movement were continuous, while during six months 
it was to the left and during six months to the right. But this 
did not prevent their work from being right when the move- 
ment corresponded to the original motion which took place 
during half of the year. 

By a change of subject sudden enough, Jesus, at a question 
from Mary Magdalen, explained to her how souls would have 
been able to wait in the Eon in question until the number of 



110 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. HI 

perfect souls should be filled; then how these souls had been 
created, how they had shared the fate of the spheres whose rev- 
olution had been changed inversely, and then Jesus took up a 
continuation of the first subject of which He had spoken. It 
was then that Pistis Sophia appears, whose misfortunes and 
whose safety will be related at length in the work. 

This Pistis Sophia was one of the twenty-four superior em- 
anations. Looking up one day she saw the Light in the "firm- 
ament of the Grand Treasury of Light." She wished to reach 
the place, and ceased to practice the mystery of the place which 
she inhabited. She sang a hymn to the light which she had 
seen. But in place of being heard, she knew that she had only 
drawn the jealously and hatred of those who shared her dwell- 
ing. They pursued her. She fled beyond her Eon, fell into 
the depths of Shadowy Chaos, and there found herself the ob- 
ject of all the attacks of the archons of this chaos and of those 
who are found beneath it. These archons, created by emana- 
tion a crowd of strange beings, whose mission it was to take 
from Pistis Sophia the luminous part which belonged to her. 
She was then plunged into all the horrors of the shades, and 
was the object of all the attacks of the diverse and horrible 
emanations created to fight her. But, if her trials were great, 
her courage was still greater. She did not lose her confidence 
at all. She turned to the light and addressed to it a hymn of 
repentance, or "a repentance," as the text expresses it. This 
repentance, like the twelve following, is based on the Psalms 
suited to the different states through which she passes, and, in 
order to make the thing clearer, the Disciples, men and women 
gave the explanation of it, reciting just the Psalm from which 
the repentance was copied. At the ninth repentance Sophia is 
heard. Jesus, the Savior, is sent to her, and draws her by de- 
grees from the miserable state where she is, then finally saves 
her from chaos. The repentances are then changed to thanks- 
givings. Jesus leads her below the thirteenth Eon, and leaves 
her there, charging her to call Him when the time should come 
when certain archons would desire to maltreat her. This time 
comes when Jesus is in the world of men on the Mount of 



112 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 113 

Olives. Jesus went, then, to her aid as He had promised, and 
leads her into the thirteenth Eon. Meanwhile, after the thir- 
teenth repentance of Pistis Sophia, and in the midst of the ex- 
planation of her first hymn of thanksgiving, the text is all at 
once interrupted by a page inserted, on the left hand page of 
folio 114, which contains a theme altogether different from those 
we have found up to this time. Then the folio 115, on the right 
hand page, is this title: "Second Volume of Pistis Sophia," and 
this second volume opens by the continuation of the preceding 
explanation, that is to say, the explanations of the first hymn 
of thanksgiving uttered by Pistis Sophia. 

After Pistis Sophia has been reinstated in her Eon, the book 
changes its style; that is to say, questions, v/hich up to this point, 
have been found only at times, become the general rule from 
this time forward. 

These questions relate at first to certain particular points of 
the constitution of the invisible worlds; then they turn almost 
entirely on eschatological problems, and the different questions 
to which they give rise, for different categories of souls. 1 will 
not devote myself to analyzing them here. The reader will 
find them all at length in the work which I have translated. 
That which will suffice now is to show that safety after death 
will correspond to the degree of initiation received by souls; 
that sinning souls not initiated may be saved by the faithful; 
that sinning and initiated souls are condemned to be lost irre- 
vokably, and nothing can save them. 

I should add here that one of the chief features of the Valen- 
tinian eschatology in the Pistis Sophia is the possibility of 
amending a former evil life by a second better one, for the dis- 
ciples of Valentine and Valentine himself accepted absolutely 
the doctrine of transmigration of souls. 

Here, again, the explanations which Jesus gives His Disciples 
are all at once interrupted by a title thrown right into the midst 
of their unfolding. (A part of the books of the Savior.) The 
passage thus announced comprises two leaves. It does not con- 
cern, closely or remotely, that which precedes or that which 
follows, and the third leaf after this title is a continuation of 



114 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 115 

the seemingly so inappropriately interrupted explanations. 
These explanations continue by the examination of new ques- 
tions, which the Disciples raise in the eschatological ethics of 
Valentinism. These give Jesus an opportunity to describe cer- 
tain particulars of the Valentenian Inferno up to the moment 
when a new direction of the work is announced by the title: 
"Extracts from the Books of the Savior." This part is no 
more finished, it seems to me, than the others. It is Mary 
Magdalene who speaks in the last lines, and her sentence does 
not seem to be complete. 

With the "Extract from the Book of the Savior," I have just 
said, the Gnostic work takes a new turn. The opening part 
shows that it is entirely a new book that we have here, for it 
commences with these words: "It came to pass, then, that after 
they had crucified our Lord, that the third day He rose from 
among the dead." As in other books, as I have already shown, 
the Disciples gathered near the Savior, on the borders of the 
Sea, and address a prayer to Him, to which Jesus responded, 
explaining to them the position of the planets after having 
placed them at His right hand. These planets are five in num- 
ber — Saturn, Mars, Mercury, Venus and Jupiter. They are 
governed by the last, in which is placed Sabaoth, the little and 
the good. Then on the question of Mary Magdalene, what are 
the paths of the Midst, which are five in number, each of which 
has for its governor archons, whose names are given, names as 
strange as the forms of these archons? Then Jesus sends away 
the powers of the left to the place that they should occupy. 
Urged again by His Disciples, He replies to them that He was 
to confer on them the Baptism for the Remission of Sins, and, 
in fact He does confer it on them. After having thus conferred 
this Baptism, Jesus said to His Disciples that there are other 
Baptisms, and He undertook their expiation. 

The real conclusion of the work is found shortened, I believe, 
in a page which is attached to the end of the manuscript. It 
speaks of the dispersion of the Apostles, three by three, towards 
the cardinal points, to preach the good news of the Gnostic 
Gospel. Christ confirming their preaching by signs and won- 



116 THE DIVINE MYSTERY. 



the: DIVINE mystery. 117 

ders, in such a way that the whole earth might know the King- 



dom of God. 



CHAPTER II. 

7he Universe. 

The Pleroma, or Universe, physical and super-physical, is 
composed of three worlds, of three planes which interpenetrate 
each other, and which are separated in the illustrations to facil- 
itate the description. 

The higher, or Celestial plane, is formed, according to the 
author of Pistis Sophia, of twenty-four concentric circles which 
he calls the twenty-four mysteries. They correspond to the 
twenty-four elders of the Apocalypse, and have for key the 
twenty-four jewels which adorn the mystic name Yod-He-Vau- 
He. (See on this subject the works of Eliphas Levi.) 

The twenty-fourth mystery is most closely in touch with the 
lower worlds, and the first mystery is the most central. It is 
the first mystery which Jesus will describe in detail, and it is 
that which includes the heritage of the Elect, as well as the 
Force Principles, or celestial creatures. 

The middle plane, or astral plane of the Kabbala, is repre- 
sented by the dragon of Hermetism (ouroboros) of the Initia- 
tes, which forms a circle, since the mouth devours the tail. This 
dragon symbolizes the billows of fire of the astral plane, the 
sea of flames of Hemetic Initiation, and the pergatory of Chris- 
tians. 

The dragon is divided into twelve parts, or Eons. Each of 
these Eons has a door which opens towards the superior world, 
"towards the Heights," says the text. Each of these doors is 
concealed on the inside by a veil, and is guarded on the outside 
by an astral spirit, or archon, who is called the Ruler of the 
Door (or gate) of the Heights. These twelve Eons correspond 
to the twelve houses of the astrological zodiac. They serve as 
a place of trial for condemned souls, who enter into the differ- 
ent Eons through the mouth of the dragon (entrance of con- 
demned souls.) 

The physical plane, or plane of corporal humanity, is snr- 



113 THE DIVINE MYSTERY. 



fHti DIVINE MYSTERY. 119 

rounded on all sides by the astral dragon. No being then will 
be able to come from heaven on the material plane or go from 
the material plane into heaven without having crossed this do- 
main of the dragon, this world of archons, filled with torments 
and snares. The physical plain begins at the circle of the firm- 
ament, situated within the circle of chaos, and this physical 
plane includes the stars and the luminaries, or planets, and at 
the center of the world of humanity. 

In the narrative of Valentine, these three planes enclose one 
another, from the world of humanity at the center, to the first 
mystery at the periphery, and the celestial world goes even far- 
ther, with intermediaries between the different planes. 

If we had followed the illustration exactly, it would be well 
nigh impossible to understand the construction of the first mys- 
tery and its relations with the rest of the Universe, or Pleroma. 
That is why, in our general illustration, we have drawn the ce- 
lestial plane apart from and above the two others, although 
normally it should envelop them. Between the celestial plane 
and the astral plane there is a place of transition, the thirteenth 
Eon, and the astral plane is still another plane of transition 
where Pistis Sophia was led. Finally, between the astral plane 
and the physical plane exist diverse spheres (sphere of destiny 
or second sphere, spere of chaos or first sphere), which indicates 
the planes of progressive materialization of the Divine Force. 

He who reads the following translation will be struck with 
the duties of the secondary agencies, named Receivers. There 
are the Receivers of Light, or the Peaceful Receivers, and the 
Receivers of Darkness. The part of these agents is to go to 
seek for souls at the moment when they are to leave the body, 
to conduct them across Creation during three days, and then to 
put them into the hands of those who must award or punish 

them. 

The [Messenger of 'Death. 

Ancient Egypt believed in a messenger of Death who came 
to look for the soul at a fixed moment, and a work on Ethics, 
attributed to the Scribe Khonson-Hotep, tells us of it in a 
maxim, which I shall quote here: 



120 THE DIVINE MYSTERY. 



The divine mystery. 12I 

"Place before thyself, as thy object to attain, an old age 
worthy of testimony that thou mayst be found to have perfect- 
ed thy house, which is in the funeral valley, on the morning of 
the hiding away of thy body. So when, for thee, the Messen- 
ger of Death shall come to take thee let him find one who is 
ready." 

However, an examination of the illustration, especially of 
that of the Pleroma, will enable one to find in the mind this ar- 
rangement of the worlds and dissipate all difficulties. 

Let us say, now, something of the inhabitants of these dif- 
ferent worlds. 

The Inhabitants of the Invisible World. 

The world of humanity is inhabited by souls clothed with 
bodies. Though invisible beings, everywhere we shall find there 
above all the Pacific Receivers, appointed to receive the soul on 
its going forth from the body, and to carry it as far as the as- 
tral plane, where it will find a crowd of beings with whom it 
may have to do. 

These beings of the astral plane are chiefly the receivers of 
the archons, the archons of destiny, and the archons in all their 
offices. The archons are especially enemies of the human soul 
and they are particularly hostile to it when initiation does not 
permit it to defend itself. 

The Celestial Plane. 

The celestial plane shows us at first the Receivers of ..Light, 
the Receivers of the middle plane, then a crowd of mysterious 
beings, classed in three great centres— the middle, the right and 
left. This right and left are those not of the illustration, but of 
the Christ of Glory, who occupies the center of the figure. 

In the middle we find the Virgin of Light, appointed to seal 
eouls according to their exaltation. Then Iao, the great Su- 
preme One; then the Twelve Deacons, the seven Virgins of 
Light, with the Receivers, the Deacons and the Angels of the 
midst. 

At the left we find the only door by which heaven commun- 
icates with the other worlds. This door unites thirteenth Eon 
with the Treasury of Light, whence have come most of the 



122 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 123 

emanations which adorn the celestial plane. It is, indeed, from 
this Treasury of Light that have emanated the nine guardians 
and the Savior of the twins (Jumeau), which are at the left of 
Christ, and the five trees, and the three amens, and the seven 
voices which are at His right. 

The five trees have sent forth, in their turn, each a creative 
Light. 

The light of the first tree has emanated Ieou. 

The light of the second tree has emanated the guardians of 
the veil of the great light. 

The light of the third tree has emanated Melchizedec. 

The light of the fourth tree and fifth tree has emanated the 
Two Prohegomenes. 

Finally, if we say that Ieou has emanated, in his turn, Sa- 
baoth the Good, He whom Jesus calls His Heavenly Father, 
one will have a complete idea of the emanations which consti- 
tute the celestial plane, which our illustration makes clear 
enough. __„=__„ 

CHAPTER III. 
[Man — Constitution of [Man. 

The ideas already furnished will make it easy for the reader 
to understand the origin of the different principles which consti- 
tute man incarnate. 

Composition of the Human 'Being. 

The human being, as he presents himself to us on the earth, 
is thus composed: 

1. A hylic, or corporal body. 

2. An intermediary principal; the spirit of spiritual imitation. 

3. The immortal soul. 

To these principles it is necessary to add the forces not incar- 
nated, which are: 

A. The heavenly principle. 

B. Destiny. 

The physical body comes from the earth, and returns to it. 
It is shaped by the immediately superior principle. 
The Spirit of Spiritual Imitation plays an important part in 



124 The divink mystery. 



THK DIVINE MYSTERY. 125 

the work of Valentine. It is the prinriple of attraction down- 
ward. The origin of the satanic impulses, which draw the soul 
to the enjoyment of matter. 

The more the soul follows the impulses of this principle of 
evil, the more powerful will be the bond which unites her to it, 
and the greater will be the difficulty she will have in escaping 
from the torments into which the Spirit of Spiritual Imitation 
will lead her. This spirit, which comes from the sphere of 
Destiny, and which must remain there if the soul succeeds in 
breaking the bond which attaches her to it. 

The reader will observe, also, in reading the eschatological 
part of Pistis Sophia, that there is often a reference to one part 
of the human being named the Spirit or Spiritual Imitation, in 
such a way that the doctrine of Valentine — man is composed 
of the body, of spiritual imitation, of the soul, until the soul 
becomes spiritual and blessed. 

The spiritual imitation has the form of the body; is born 
with the body; is aitached to it during life, and follows it even 
to death; witness of all the actions of the body and of the soul; 
accusing the later after death and leading her to sin during life. 

So, with the ancient Egyptians, man was composed of the 
body, of the double, of the soul, which becomes blest, or spirit- 
ual after death, if she has been found just in the supreme judg- 
ment of Osiris. It is to the double that spiritual imitation cor- 
responds. The double was a thin image of the body, an imita- 
tion, more tenuous, more spiritual in every way, which was 
born with the body, grew with the body, then reviving without 
the body in consequence of certain magic ceremonies, continued 
to live after death in the place where the body was preserved. 

Spirit of Imitation. 

Analysis of the Author ot Pistis. 

And the Spirit of Spiritual Imitation makes the soul yield, 
and forces her to do all sinful things, give way to all passions, 
commit all sins ceaselessly, and it remains opposed to the soul, 
and is her enemy, making her commit all these evils and all 
these sins. And it excites the peaceful "Liturges" to be its wit- 



126 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 127 

ness in all the sins which it caused her to commit, and, even 
when she would repose in the night, it excites her with worldly 
desires. In a word, it devotes itself to all the works which the 
archons had ordered it to do, and becomes the enemy of the 
soul, and makes her do what she does not wish to do. 

The Spirit of Spiritual Imitation, destiny and the body (the 
mystery of baptism) separate themselves into one part, the 
soul, also, and the essence separate themselves into another 
part. The mystery of baptism remains between the two. 

But to this center of attraction downwards is opposed the 
celestial essence, center of attraction upwards to the high and 
the Divine, origin of the ideal on earth, of pure desire, and of 
regenerating sacrifice. 

This celestial virtue comes directly from the Virgin of Light 
of the celestial plane. It returns there immediately after death, 
and remains attached during the whole of the terrestrial life to 
the soul, to enlighten it and allow it to elevate itself by com- 
prehending Divine Love.* 

The Immortal Soul, free to follow the impulses below or the 
ecstasies from above, is sent on earth to gain initiation. As 
long as it has not penetrated the principle of creation, it is oblig- 
ed to return to incarnate again. 

Destiny has no part in human substance. Unmoved specta- 
tor, it is there to stop the course of physical existence at the 
marked day, and, that done, it returns to the first sphere, whence 
it came. 

The reader v/ill understand, now, the following which reca- 
pitulates all this. 

When the little child comes to earth, the Heavenly Essence is 
weak in it, the soul, also, is weak in it, the Imitation of the 
Spirit is feeble in it; in a word, the three are feeble together. 
No one knows what he will be, good or evil, and the body even 
is feeble, and the little child eats the nourishment of the world 



* Theology has figured two principles. The Spirit of Imita- 
tion by the Angel of Darkness, and the Heavenly Essence by 
the Guardian Angel who helps every man in the world. 



128 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 129 

of the archons, and the Essence from the archons draws to it- 
self the part of the essence which is in the food, and the Soul 
draws to it that part of the soul which is in the food, and the 
Spirit of Spiritual Imitation draws to it the bad part which is 
in the nourishment with its desires, and the body also attracts 
to it the insensible matter which is in the food. As to Destiny, 
it takes nothing from the food, because it is not mingled with 
it.* 

Little by little the Essence, the Soul, the Spirit of Imitation, 
attains its growth. Each becomes conscious according to its 
nature. The Essence desires to seek the light of the heights; 
the Soul, also, wishes to seek the place of justice, which is mix- 
ed, that is to say, that it is the place of mixture; the Spirit of 
Imitation seeks, also, all wickedness, all desires, and all sins; 
the body, itself, it desires nothing, but that it may get strength 

from matter. 

Origin of the Soul. 

The soul of ordinary men takes its first origin from the arch- 
ons' own light; that is to say, from the chiefs who exercise 
their power in the sphere of Destiny. Thus we can understand 
the rage and anger of those archons when the human soul 
succeeds in crushing it's creators with all the superiority due to 
it's sufferings valiantly borne, and to it's personal initiation. 
Then the soul passes like a 4 'track of fire" in the midst of the 
archons, who draw back full of fright in their powerless hatred. 
All that the archons possessed of the Divine, their light, their 
essence, the breath of their mouth even, became the substance 
of the human soul, while the tears of their eyes, the sweat of 
their bodies, became the principle of animal souls. The distri- 
bution of the Divine substance was regulated according to as- 
trological aspects. 

Such is the explanation of the follow magnificent quotation: 

"And when the time of the number of Melchizedec, the Grand 

Receiver of Light, had come, he went into the midst of the 



* Louis Michel de Figanieres has clearly developed the divers 
localization of the foods of men. 



150 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 131 

Eons and of all the attendant archons, into the Sphere and into 
the Destiny, and he took away the shining splendors from all 
the archons of the Eons, and all the archons of Destiny, as well 
as those of the Sphere; for he took away from them that which 
troubled them, and he influenced the Lord, who was their chief, 
to make their arches to revolve quickly, and he took from them 
the essence which was in them, the breath of their mouth, the 
tears from their eyes, the sweat from their bodies; and Melchiz- 
edec, the Receiver of Light, purified all these virtues in order to 
carry their light to the Treasury of Light, while the Hturges of 
the archons collected together with each other all their material 
parts, and the liturges of all the archons of Destiny, with the 
Hturges of the Sphere, those which are under the Eons, took 
them in order to make of them the souls of men, of animals, 
of reptiles, or of beasts, or of birds, and to send them into this 
world of humanity. 

"And, further, the receivers of the Sun and the receivers of 
the Moon, having looked at the heavens, and seen the shape of 
the progress of the Eons, and those of Destiny, and those of 
the Sphere, then they took from them the virtue of light, and 
the receivers prepared to leave it until they could give it to the 
receivers of Melchizedec, the purifiers of light; and their cor- 
poral residue they carried into the sphere which is below the 
Eons, in order to make of it, also, the souls of reptiles, or of 
animals, or of wild beasts, or of birds, according to the circle of 
the archons of that sphere, and according to all the forms of its 
revolution." 

The Soul After Physical "Death. 

Leaving aside for the moment the part the soul plays during 
incarnation in this physical body, let us content ourselves with 
knowing that the end of this incarnation is to acquire Initiation 
and occupy ourselves with the important question of the evo- 
lution of the soul after death. 

According to the Kabbala, the three principles of man go 
through evolution, attempting to regain their original place. 
The physical body returns to earth, the aetherial or astral body 
returns to the astral plane whence it came, and the immortal 



132 THK DIVINK MYSTERY. 



THE DIVINE MYSTERY. 133 

spirit tries to return to the center of its celestial origin. 

This doctrine will be made clear in a very remarkable way in 
the following pages. We shall see, indeed, that the soul of the 
Initiate returns to the heritage of light after having left succes- 
sively, and in their place of respective origin, the Spirit of Spir- 
itual Imitation and Destiny. When the soul has not been able 
to gain by initiation the knowledge of the symbols and pass- 
words, which open the gates of the astral dragon of the terrible 
place of the Eons, then the Spirit of Imitation becomes its ac- 
cuser and tormentor, and the black angel comes from the world 
of the angels of darkness, takes possession of its victim and 
tortures it. But this torture is never eternal. 

The Soul of the Non-Repentant and Vninitated 
Sinner. 

Phases of Post-Mortem Evolution in General. 

Now, when the time of this kind of a man is accomplished, 
first Destiny comes. She causes the man to be led to his death 
by means of the archons, and there fetters those with whom 
they have been associated by Destiny, and then comes the Tran- 
quilizing Receivers, in order to lead this soul out of the body. 

And then the Tranqualizing Receivers spend three days mak- 
ing with this soul the round of all the places, leading it to all 
the Eons of the world, while Destiny and the Spirit of Spirit- 
ual Imitation follow, and the essence withdraws to the Virgin 
of Light. 

And after three days, the Tranquilizing Receivers lead this 
soul below, to the Hell of Chaos, and, when they have lead it 
to the depth of Chaos, they deliver it to those who punish it, 
and the Receivers withdraw to their own place, according to 
the plan for the work of the archons in the going out of souls. 

And the Spirit of Imitation becomes the receiver of the soul, 
and he contends with it, and puts it again into the torment on 
account of the sins which he has made it commit, and it is then 
at great emnity with the soul. 

And when the soul has finished with the punishment for the 
sins which it has committed, the Spirit of Imitation makes it go 



134 THE DIVINE MYSTERY. 



'The: divine; mystery. 135 

forth from Chaos, fighting it and reproaching it at every step 
(or every place) for the sins it had committed, and he leads it 
on the road of the archons of the midst, and, when he has 
reached them, they introduce the soul into the mystery of Des- 
tiny, and if it does not meet (or find) them they seek their 
Destiny. 

And those archons punish the soul both according to its sins 
and that which it merits. 

And I will tell you the kind of their punishment in the eman- 
ation of the Pleroma. 

If it happens then that the time of these punishments of this 
soul, in the judgments of the archons of the midst has been ac- 
complished, the Spirit of Spiritual Imitation leads the soul out 
of all the places of the archons of the midst. He introduces it 
into the presence of the light of the sun, according to the order 
of the first man Ieou, and he places it near the judge; that is, 
the Virgin of Light. She tries this soul to see if she finds a 
sinning soul. She throws into it her virtue of light to keep it 
with the body and the union of the senses. 

Concerning all that, I will tell you the type when I speak of 
the emanation of the Pleroma. 

And the Virgin of Light seals this soul. She send with it 
one of her receivers, in order to place in a body suited to the 
sins which the soul has committed. And in truth I tell you 
this. She does not leave this soul in the various transforma- 
tions of the body until it has paid the last century according to 
what it has deserved. 

And of all that I will tell you of the type, as well as of the 
type of the body into which they have thrown according to the 
sins of such souls. All that 1 will tell you when I have finished 
telling you about the emanations from tbe Pleroma. 

(The soul who has not listened to the Spirit of Spiritual Im- 
itation in any of its works.) 

Become good, it has received the mysteries of light, is in the 
second stage, or has received those of the third. 

If the time of this soul has come to go out of the body, then 
the Spirit of Spiritual Imitation joins itself to this soul, as well 



126 ?HK DIVINE MYSTKRV. 



i*HK DIVINK MYSTERY. 137 

as Destiny. He joins the soul on the way by which it will en- 
ter into the heights, and, before it has gone very far into the 
heights, it pronounces the mystery of the dissolution of the 
seals and of the bonds of the Spirit of Spiritual Imitation which 
the archons have attached to the soul, and when the mystery 
has been said the bonds of the Spirit of Spiritual Imitation are 
dissolved, and he leaves her, according to what has been said. 
And immediately it becomee a great ray of shining light. It 
traverses all the places of the archons and all the hierarchies of 
the shades, until it arrives at the place of its own kingdom of 
which it has received the mystery. 

The Revolution of the Soul of the Initiate 

This soul is one who has received the mystery in the first ex- 
terior stage. If, after it has received the mysteries, and accom- 
plished them, it returns and sins again after the accomplishment 
of the mysteries, and the time is not come when this soul must 
go out of the body, and in this hour the soul pronounces the 
mystery in order not to retain the Spirit of Spiritual Imitation 
and Destiny, or allow it to follow, but without the least power. 

At this hour, the receivers of this soul with the mysteries that 
it has received arrived, they take this soul from the hands of 
the Pacifying Receivers, and the . receivers withdraw into the 
works of the archons, according to the plan of the going out of 
souls. And then the receivers of this soul, those who belong to 
the light, become wings of light for this soul, and a vestment 
of light for her, and do not lead it into the Chaos because it is 
not permitted to introduce into Chaos a soul who has received 
the mysteries; but they put it on the road to the archons of the 
midst, and when she has come there to the archons of the 
midst, the archons come before this soul, in great fear and 
trouble, with different expressions, all in uncontrollable fear. 

Then soul pronounces the mystery of their password, and 
they greatly fear, and fall on their faces, fearing in the presence 
of the mystery which she has pronounced and of the password, 
and this soul abandons them to their destiny, saying to them: 
"Take for yourselves your Destiny. I shall never come from 



138 THE DIVINE MYSTERY. 



The divine mystery. 139 

this time forth into your place. 1 have become a stranger to 
you forever. I go to the place of my inheritance." 

Then the soul will have finished speaking these words, the 
Receivers of Light will introduce her in the plane of Destiny, 
where she will give the password of this place and of the seals 
which I shall tell you of in speaking of the emanations of the 
Pleroma. And she will give the Spirit of Spiritual Imitation 
to the archons, and say to them the mystery of the bonds with 
which they have attached her, and she will say to them: "Take 
for yourselves your Spirit of Imitation (spiritual). I shall 
henceforth come into your place no more forever." And she 
will give to each one the seal and password. And when the 
soul will have finished saying these words, the Receivers of 
Light will fly with her into the heights, and lead her into all 
the Eons. She will give to each her password and the pass- 
word of all the places, the seals and the tyrants of King Adamas 
(Thirteenth Eon) she gives the password of all the archons of 
all the places of the left. And the Receivers will lead this soul 
again to the Virgin of Light, and again this soul gives the Vir- 
gin of Light the seals and the glory hymns, and the Virgin of 
Light and the seven other Virgins of the Light all try this soul, 
to find their signs in her, their seals, their baptisms, their unc- 
tions. And the Virgin of Light seals this soul, and the Receiv- 
ers of Light baptize this soul to give her spiritual unction. And 
each of the Virgins of Light seals her with her seal, and again 
the Receivers ascend to the great Sabaoththe Good, who is near 
the Gate of Life, in the place of those at the right He whom 
one called the Father, and this soul gives Him the glory of her 
praises, of her seals, and of the passwords, and the great Sa- 
baoth seals her with His seals, and the soul gives her knowledge 
and the glory of praises, and of seals to all the place at the 
right. All seal her with their seals, and Melchizedec, the great 
Receiver of Light, who lives in the place of those who are at 
the right, and all the Receivers of Melchizedec seal this soul, and 
Melchizedec leads her into the Treasury of Light. She gives 
glory, honor and glorification of hymns, with the seals of all 
the places of light. And all those of the places of light and all 



140 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 141 

those of the Treasury of Light seal her with their seals, and she 
goes into the place of her inheritance. 

He then who will receive the word only of this mystery 
which I have told you, when he has gone out of the material 
body of the archrons, when the Tranquilizing Receivers have 
come to untie the material body from the matter of the eons, 
(for the Tranquilizing Receivers are those who detach each 
soul which goes out of the body,) when the Tranquilizing 
Receivers have detached the soul which has received this one 
and ineffable mystery, the one which 1 just told you, when it is 
detached from the body of matter, it will become a great ray 
of light in the midst of these Receivers, and the Receivers will 
fear greatly in the presence of the light of this soul. They will 
swoon, they will fall, they will immediately cease to act, for 
fear of the great ray of light, and the Receivers can not touch 
her, and will not know which is the road where she will go, for 
she has become a great ray of light, that she may go on high, 
and no thing (no virtue) can keep her back in any degree, or 
even approach her, but she will pass across all the places of the 
emanations of light, and she will not give the sentence, and she 
will not give the password at all, and she will not give any 
symbol for none of the virtues of the archons, none of the 
virtues of the emanations of light can approach this soul. But 
all the places of the archrons, and all the places of the emana- 
tions of light, each of them will sing a hymn in their place 
filled with fear in the presence of the light of the ray which 
will clothe this soul until she has crossed all the places, and has 
gone to the place of inheritance of the mystery that she has 
received, and it is the mystery of this unequalled and ineffable 
being that she is united to her fellows. 

Explanation on the Subject of the Receivers. 

And this is the manner in which the angels of light visit a 
brother of good conduct, as has been revealed many times by 
our Lord. If it is a good man who is dead, three angels come 
to him, according to the kind of the conduct of the one who is 
dead, If he is elevated in his actions, correspondingly elevat- 



142 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 143 

ed and glorious angels are sent to him to conduct him to God. 
If he is little in his virtues, proportionately" inferior angels" are 
sent him. At the moment when the man is on the point of 
giving up his soul, one of the angels stands near his head, an- 
other at his feet, under the form of men, who anoint him with 
their own hands until the soul goes out of the body, and the 
other unfolds a great spiritual vestment to clothe him with its 
glory. 

Should it be the soul of a holy man, it is found beautiful in 
form and white as snow. 

And when the soul has gone out of the body into the vest- 
ment, the angels take the two ends of the garment, one behind, 
the other at the front, just as men raise a body from earth, and 
the other angel sings, going before, in a tongue which no man 
knows, not even those who saw the vision, who are our Fath- 
ers Pakome and Theodore; for they do not know that which 
the angels sing, but they hear the angel singing and saying 
"Alleluia." 

It is thus they go with the soul into the air, towards the east, 
going not as men by their feet, but gliding on their way like 
flowing water, because they are spirits. They go with the soul 
towards the heights, that it may see the limits of the inhabited 
world from one extremity to another, that it may see all crea- 
tion, and that it may give glory to God who has created it. 
After that they show it the place of its repose, according to the 
order of the Lord, in order that after she is gone to the place of 
her rest on account of the good works that she has done. She 
should know, also, the punishments from which she has been 
saved, that she may bless still more the Lord, who has saved 
her from all these sufferings by the grace of our Lord Jesus the 
Christ, 



144 THK DIVINE MYSTKRY. 



THK DIVINE MYSTERY. 145 

CHAPTER IV. 

Jesus and Initiation. 

Where then, O Egypt, 
Are the diviners and the horoscopes, 
And those who incant by the earth, 
And those who incant by the entrails? 
May they teach you henceforth the works 
Which the Lord God of Sabaoth will do. 

Then the spirit v/hich v/as in Isaiah, the prophet, has so 
prophesied before Thy coming, and has prophesied of Thee 
that Thou v/ilt take away the spirit of the archons, and that 
Thou wilt change their sphere and their destiny that they may 
know nothing henceforth. 

That is why the spirit said: "You will know nothing which 
the Lord God of Sabaoth (Seigneur Sabaoth) will do." That 
is to say, none of the archons knows what Thou wilt do from 
this time forth; that is to say, of Egypt, for it is to it that the 
prophesy relates. The spirit of prophesy (vertu) which was 
in the prophet Isaiah prophesied concerning Thee in the former 
time, saying: "From this time forth thou shalt not know what 
the Lord of Sabaoth will do," because of the virtue which you 
have received from the good Lord Sabaoth, he who is on the 
right hand, the virtue which to-day forms thy physical body. 

That is why Thou hast said to us, O my Lord Jesus: "He 
that hath ears to hear, let him hear." For Thou knowest him 
whose heart is eager to enter into the kingdom of heaven. 

Creation of Christianity. 

Involution of the celestial principles which come to constitute 
terrestrial individualities who are to create Christianity. 

Man possesses in himself the principle for his own ascent 
(or regeneration.) Let him unite, by any means whatever, his 
immortal spirit to the celestial essence which accompanies him 
during his life in the physical body, and he becomes a partici- 
pant in the first mystery, as Valentine says; "a Saint" says 



146 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 147 

Catholicism; "a Chrestos" or "Christos" say elementary schools 
of Initiation; "He will be born no more; he will partake of Nir- 
vana," say the Oriental and Brahmanical schools. 

Now, here is a formidable snare, about which it is important 
to be warned. 

Each evolution supposes one or two involutions. Every man 
who becomes God necessitates a God who becomes man, as 
the changes of food in the intestines necessitates the descent of 
two forces of a higher origin — blood and nervous forces. 

It is through a mistake concerning this remark about the 
stream of sacrifice and love, which precedes the hard path of 
Initiation and of evolution of the human soul, that the natural- 
ist initiations of the Orient have led many of their adepts to 
believe that u the state of Christ" was a plane of psychic exist- 
ence, which every man could reach, and which did not necessi- 
tate the constant efTert of the celestial Christ principle, capable 
alone by His involution to lead evolved souls back to Himself. 

Just as a comet, true blood-drop of the Universe, as Michel 
de Figanieres has said, comes at certain intervals, to give again 
to the solar families life from the higher centers, so, likewise, 
besides the constant current of Divine Involution and evolution 
of human souls, it if necessary at certain times that there be a 
great Divine descent, followed by a great ascent of human souls 
to give God the occasion of showing His absolute Love in 
advance of the time for the re- integration of the whole of 
humanity. 

Not to see existence as celestial individuality from the Virgin 
of Light, from Christ, and from other principles, is to stop on 
the way; to stay on the mental plane, which leads to material- 
istic pantheism; to shut the eyes voluntarily to the existence of 
the celestial plane, which the virtues of the heart, love and pray- 
er reach more rapidly than mental forces, criticism and reason. 

To have united celestial love manifested by grace and re- 
demption to the love of man for Heaven, manifested by prayer 
and sacrifice, that is the whole secret of the power of the Chris- 
tians; of the white race (men?) illuminated by Christ, who 
are called to rule the whole earth on the day when they shall 



148 THE DIVINE MYSTERY. 



"THE DIVINE MVSTERV. 149 

replace the law of violence by the law of tolerance and love. 

Valentine goes on to describe to us the descent of the heaven- 
ly principles which come to prepare safety for the white race 
by establishing Christianity. There is a whole chapter of this 
secret history of the Savior, reserved in the first century for the 
most advanced Initiations. 

Incarnation of Jesus. 

After that it happened then that, in the order of the First 

Mystery, 1 looked again down toward the world of humanity. 

I found Mary, her whom they call my mother according to the 

material body. 1 spoke to her under the form of Gabriel, and 

when she looked up on high towards me, 1 threw into her the 

first essence which I had received from the hand of Barbillo; 

that is to say, the body 1 had worn on High, and in place of 

the soul I threw into her the virtue which I had received from 

the hand of the Great Sabaoth the Good, he who exists on the 

right.* 

The Virgin [Mary. 

It is to the Virgin of Light that Mary, the mother of Jesus, 
came. 

Thou, also, O Mary, thou, who hast taken form in Barbillo, 
according to matter, and thou hast taken a resemblance to the 
Virgins of Light according to light, thou, and the other Mary, 
most happy. Shadows have existed on account of thee, and 
yet from thee has come forth the physical body which 1 bear 
and which I have purified. 

The following extract will present us a new and profound 
mystery: 

Jesus, as a man, lived until the age of twelve years of terres- 
trial life. It was not until that age that His divine nature really 
took possession of His physical being. 

*Thus, contrary to the ordinary constitution of human be- 
ings, all the principles constituting the personality of Christ 
came from the celestial plane. See first part of this work. In 
the man, the heavenly principle (which does not incarnate) 
alone comes from this plane. 



150 *THK DIVINE MVSTKRV. 



The divine mystery. 151 

The adepts of the schools of naturalist initiation will see 
there the union of the lower and higher principles in order to 
constitute the Christ. 

One would say that the Gnostic doctor had seen across the 
centuries the error to be shunned in this matter; for he takes 
care to describe with great detail, involution, the descent of 
each of the celestial principles which are materialized to consti- 
tute a human being. 

The Incarnation of the Spirit of Jesus. 

Mary then spoke, she said: "My Lord, concerning the word 
which your spirit has prophesied by David, 'Mercy and Truth 
are met together. Righteousness and Peace have kissed each 
other. Truth has flourished on the earth, and Justice has look- 
ed down from Heaven.' Thy spirit has prophesied this afore- 
time concerning Thyself?" 

The Fire Mystery. 

"When Thou wert small, before the spirit had descended on 
Thee, when Thou wert in the vineyard with Joseph, the spirit 
descended from the heights and came to me in my house, re- 
sembling Thee, and as I did not know him and thought it was 
Thou, he said to me, 'Where is Jesus, my brother, that I may 
meet Him?' 

"And when he said that to me I was troubled and thought it 
was an apparition to try me. 1 took him and fastened him to 
the foot of the bed, which was in my house, until I had gone to 
find you in the field, Thee and Joseph, and when 1 found you 
in the veneyard, Joseph was busy putting the vine on its sup- 
port. It happened that, having heard me tell this thing to Jo- 
seph, Thou understoodest the thing. Thou rejoicedst, and said: 
'Where is he that I may see him? No, I will wait for him 
here.' And it happened that Joseph, having heard Thee say 
these words, was in trouble, and we went together, and entered 
into the house, and found the spirit attached to the bed, and we 
looked at Thee with him. We found that Thou resembled 
him. And he who was attached to the bed, unfastened himself 
and embraced Thee, he kissed Thee, and Thou also kissed him. 
You became one and the same person!' 



152 Tmi DIVINE mystkrV. 



THE DIVINE MYSTERY. 153 

"Here is the explanation of that matter. Pity is the spirit 
which comes from the heights through the first mystery. Take 
pity on the human race. He sent his spirit to pardon the sins 
of the whole world that men might receive the mystery; that 
they might inherit the Kingdom of Light. Truth, also, is the 
principle which abides in me, come from Barbillo. It has be- 
come thy physical body, and has acted as herald in place of 
truth (pity). Justice is thy spirit which has led all mysteries 
from above to give them to the human race. Peace, also, is 
the principle which has lived in thy physical body according to 
the world. That Body which has baptized the human race to 
make it a stranger to sin and keep it in peace with thy spirit, 
that they may be in peace with the emanations of Light; that is 
to say, that Justice and Peace may kiss each other. And, ac- 
cording to what has been told, Truth has flourished on earth. 
Truth is thy physical body, which has grown in me in the 
world of men. And, yet more, according to what has been 
written, Justice has bloomed outside of Heaven, which v/ill give 
the mysteries of Light to the human race, and men will become 
just; they will be good; they v/ill inherit the Kingdom of 

Light." 

The 'Twelve z/Jposiles. 

Like the souls of Christ and Mary, the souls of the twelve 
Apostles did not come from the world of the archons, but really 
from the celestial (Fire) plane, as the following extract affirms: 

"Rejoice, then, be full of joy, for when I came into the world 
from the beginning I led with me twelve powers, as I have told 
you from the beginning. 1 received them from the hands of 
the twelve Saviors of the Treasury of Light, according to the 
order of the first mystery. These powers, then, have I thrown 
into my mother, on my coming into the world, and it is they 
which are now in your bodies. 

"And the twelve virtues of the twelve Saviors (or deliverers) 
of the Treasury of Light, which I have received from the hands 
of the twelve gods of the midst, 1 have thrown them into the 
sphere of the archons, and the gods of the archons with their 
liturges thought that they were the souls of the archons, and 



134 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 155 

the liturges led them; I fastened them in the bodies of your 
mothers, and, when your time had been accomplished, you were 
put into the world without having the souls of archons." 
%ple of the apostles. 

"In truth, in truth 1 say unto you this: 1 will make you per- 
fect in all the pleromas, from the mysteries of the interior to the 
mysteries or the exterior. I will fill you with the spirit so that 
you will be called spiritual (pneumatique), perfect in all the 
pleromas. And, indeed, indeed, I say unto you, I will give 
unto you all the mysteries of all the places of my Father, and 
of all the places of the first mystery, that he whom you lead on 
earth will be led into the light on high, and him whom you re- 
ject on the earth will be rejected in the kingdom of my Father 
in Heaven." 

All the manifestations which preside at the birth of Christi- 
anity are persons from the celestial (Fire) plane. It is by a 
sublime divine involution that the evolution of souls are made 
possible. This is the peculiar and high character of Christian- 
ity, the origin of its most profound mysteries. Each human 
race may be the object of a special Messianism; but at each 
new Messianism the new race presents itself on a more elevated 
plane of the evolutionary spiral. 

The white race is that which has been called forth by the last 
Divine manifestation. It is not just, even after the laws of ev- 
olution, time and space, that this manifestation should have 
been more elevated than the preceding ones, and that it should 
have necessitated an involution of an order correspondingly 
elevated. 

We offer these ideas as a subject of meditation to those who 
really know analogical methods and the mysterious laws which 
it translates. 

The Two Clothings or Vestments. 

The first has in it the whole glory of all the names of all 
mysteries and of all the emanations of the hierarchies of the 
places of the Ineffable. 

And the second vestment has in it the glory of the names of 
all the mysteries and of all the emanations which exist in the 



156 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 157 

hierarchies of the two places of the first mystery. 

And this vestment, which we have just described, is in itself 
the glory of the name of the mystery of the Commandant, or 
Chief, which is the first order, and the mystery of the five gulfs, 
and the mystery of the great ambassador of the Ineffable, who 
is this great Light, and the mystery of the five pro "hegono- 
meres," who are the five parastates (the thickened sides of a 
building, resembling columns — the sides of a porch). 

We have been present at the birth of a great period. 

As always, law is the same, and secondary periods will have 
their birth. 

Indeed, each human life reproduces the two falls and the two 
ways of possible safety. The first fall is that of a soul into the 
body of flesh. The second, always avoided, is the entire pos- 
session of the soul by its passions and its progressive "deunda- 
tion." 

The first way of escape is in taking the soul away from the 
attracti3ns of the flesh by holiness of life and absolute charity. 
The second way, complimentary to this, is the creation of the 
whole being by the fusion of two kindred souls. This is, in 
humanity, the image of the redemption made by Christ, and it 
is a very important key of the Way, the Truth and the Life. 



CHAPTER V. 

The Key To the Salvation of the Incarnate Soul; 
or Evangelical Initiation. 

Man is on earth for the purpose of reuniting his lower el- 
ements to his Divine elements, and that can only be done by 
Initiation, which transforms the corporal into the spiritual. 

The soul which has not been Initiated must come back into 
a body which will lead it to the way of Initiation. 

These are important truths, and those of which one will find 
the rudiments in the inferior schools of the Orient, who believe, 
besides, that they may attain by this teaching all truth. It is 
not so at all. 

If the soul is to be saved and escape the wheel of re-birth 



158 THE DIVINE MYSTERY. 



THK DIVINE MYSTERY. 1F9 

must be Initiated, it is right to declare that Christ has multi- 
plied the ways of this Initiation. 

Besides Initiation, strictly personal, and based on suffering and 
sacrifice, Jesus comes, thanks to the Gospel, to show many 
ways of escape adaptable to all kinds of human beings. Fur- 
thermore, He comes to affirm that the Initiate — the "saint" (as 
the Christians say) the spirit (pneumatique), or the Apostle — 
has the right to remit sins and to Initiate directly those whom 
he considers susceptible of receiving this grace. 

And more, Valentine reveals to us the connection between 
the Old and New Testament, in the course of the explanations 
which Jesus gives to His Disciples, who ask Him: 

It is then a little esotericism of the Gospel which that portion 
of "Pistis Sophia," with which we are to occupy ourselves, will 
reveal to us? 

Work of Jesus. 

That is why I said to you formerly, "Seek that ye may 
find." 

I have then said to you, "You shall search for the mysteries 
of light, those which purify the material body, and they will 
make you pure, very pure Light." 

In truth, I tell you the race of humanity is physical. 1 am 
exhausted. I have brought to them all the mysteries of Light 
in order to purify them, for they are the dregs of all the matter 
of their matter, for otherwise no soul of the entire race of hu- 
manity would be saved or could inherit the Kingdom of Light 
if I had not carried to them the purifying mysteries. 

For the emanations of Light have no need of the mystery, 
for they are pure; but the human race has need of purification, 
because all men are the dregs of matter. That is why I have 
said of old, "Those who are well need no physician but those 
who are sick." That is to say, those of the Light have no need 
of the mysteries, because they are pure Lights, but the human 
race it had need of them because they are corporal dregs. 

Therefore announce to all the human race, saying: "Cease 
not to seek night and day until you have found the purifying 
mysteries; and say to the race humanity, give up the entire 



ISO THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 161 

world and all that it contains, for he who buys and sells this 
world, he who eats and drinks of its abundance, who lives in 
all its success and in all its relations, gathers for himself other 
material things from its matter; for this world, all that belongs 
to it, all its relations, are very corporal dregs, and try all con- 
cerning its purity. 

For it is for sinners that I have brought the mysteries into 
the world, that I may pardon all their sins which they have 
committed since its beginning. 

That is why I have said unto you aforetime, "I am not come 
to initiate the just." Now, then, I have brought the mysteries 
that sins may be pardoned to all men that they may come to 
the Kingdom of Light, for the mysteries are the gift of the first 
mystery, that it may blot out the sins and the iniquities of all 
sinners. 

"/ Am Come To "Bring Ttivision." 

Key to Baptism. 

On the subject, then, of the word on the remission of sins, 
that you have given us formerly in a parable, saying, "I am. 
come to bring fire on the earth, and what should I wish except 
that it may be lighted?" As you have explained it clearly in 
saying, 'There is a baptism with which it is necessary that I 
should be baptised, and how shall I be kept back until it is ac- 
complished? Do you think I am come to bring peace on the 
earth? No; but I am come to bring a division, for from hence- 
forth five shall be in a house, three shall be divided against 
two, and two against three." 

That, my Lord, is what you have said clearly, the word that 
you have spoken, "I have come to bring fire on the earth, and 
what do I wish if not that it be lighted?" 

That is to say, my Lord, that you have brought to the world 
the mysteries of baptism, and what do you wish if not that it 
devours all the sins of soul, that it purifies them all? 

And, then, you have clearly defined it, saying, "I have a bap- 
tism in which 1 must be baptised, and how shall I be strength- 
ened until it be accomplished?" 

That is to say, that you will not remain in the world until these 



162 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 163 

baptisms are accomplished; till they have purified the souls. And, 
again, the word that you have spoken formerly, "You think 
that I have come to bring peace on earth. No; but rather divi- 
sion, for from henceforth there shall be five in one house divid- 
ed; three against two, and two against three." That is to say, 
that the mystery of baptism that you have brought into the 
world has made a division in the bodies of the world, or the 
body, because the Spirit of Spiritual Imitation, the body and 
Destiny, it has separated them on one side, and the soul, also, 
with the essence, has separated on the other side; that is to say, 
three is against two, and two against three. 

First Sense. 

We must give to the king that which belongs to the king, 
and give to God that which is God's. That is to say, when the 
soul has received the mystery she gives the apology (password) 
to all the archons and the palace of King Adamas. She gives 
honor and glory to all those of the place of Light and the 
Word; that is to say, "It has shone." When you saw that it 
was of silver and of brass, that is the type of that in which is 
the virtue of the Light; that is to say, the choice silver, and that 
which is in the Spirit of the Spiritual Imitation; that is to say, 
the corporal brass. There is, my Lord, the First Sense. 
Second Sense. 

The Second Sense, also, that Thou hast finished telling us 
concerning the soul who has received the mysteries; that is to 
say, a Savior. When she has gone to the place of the archons 
of the way of the midst, then they go before her in great fear, 
and the soul gives to them the mystery of the fear, and she 
fears before her and puts destiny in her place, and she gives the 
defence (password) and the seals to each of the archons who 
are on the way, and she gives honor, glory and glorification of 
the seals and of the hymns to all those of the place of Light. 

Concerning this saying, my Lord, Thou hast told us former- 
ly by the mouth of Paul, our Brother. "Give tribute to those 
who collect tribute, give fear to those who are worthy of fear, 
give honor to those who are worthy of honor, give glorification 
to him who is worthy of glorification, and give nothing to any- 



164 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 165 

one against you; that is to say, who has received the mysteries 
gives the defence in all places. That is, my Lord, the second 
meaning. 

Third Sense. 

As to the Third Sense, it is on the Word that Thou hast spok- 
en to us formerly. The Spirit of Spiritual Imitation is the ene- 
my of the soul, so that it causes it to commit all sins and (give 
itself to) all passions, and it takes it into all torments, on ac- 
count of all the sins which it has made it commit. In a word, 
it is the enemy of the soul in every way. On the subject of 
the Word which Thou hast spoken to us formerly, that is: 
"The enemies of the men are they of their own househould;" 
that is to say, the household of the soul are the Spirits of Spir- 
itual Imitation and Destiny, who are the enemies of the soul in 
all time, who make it commit all sins and iniquities. That is, 
my Lord, the Third Sense. 

Fourth Sense. 

As to the Fourth Sense, it is on the subject of the saying that 
Thou hast spoken to us: "When the soul has gone out of the 
body, and it goes in the way with the Spirit of Spiritual Imita- 
tion." If it does not find the mystery of the dissolution of all 
the bonds and the seals, those which bind the Spirit of Spiritual 
Imitation it may cease to tight her (the soul). If, then, she 
does not find them at all, the Spirit of Spiritual Imitation in- 
troduces to the Virgin of Light, who is the judge; that is to say, 
the Virgin of Light tries the soul in order to find whether she 
has sinned, and to find, also, whether she has with her the mys- 
teries of Light, and she gives her to one of the Receivers, and 
her receiver leads her and throws her into the body, and she 
does not go out of the change of the body until she has paid 
the uttermost sheckel. Concerning this word, then, my Lord, 
Thou hast spoken to us formerly, "Agree with thine adversary 
quickly, while thou art in the way with him, for fear thine en- 
emy wilt deliver thee to the judge; that the judge deliver thee 
to the attendants; that the attendants throw thee into prison, 
that thou go not thence till thou hast paid the last mite." That 
is why the word has been clearly spoken: "Every soul that goes 



166 fun DIVINE MYSTK&V. 



"THE DIVINE MYSTERY. 167 

out of the body goes on the way with the Spirit of Spiritual 
Imitation, and that it does not find the mystery of dissolving 
all the seals and all the bonds that it may detach the Spirit of 
Spiritual Imitation which is attached to her, well, this soul who 
has not received the mystery in Light, who has not found the 
mystery of dissolution of the Spirit of Spiritual Imitation which 
is attached to her, if, then, she has not found it, the Spirit of 
Spiritual Imitation introduces this soul to the presence of the 
Virgin of Light, who is the judge, will deliver this soul to the 
hands of one of the Receivers,and the Receiver throws her into 
the sphere of the Eons. She goes not forth from the changings 
of the body, and she does not give the uttermost farthings 
which belongs to her. That, my Lord, is the Fourth Sense. 



CHAPTER VI. 

The Initiates On Earth. 

Is it necessary to pardon the Initiate who sins then corrects 
himself at each degree of initiation? 

Not only pardon him until seven times, but, in truth, pardon 
him until seven times a multitude of times. Give him at each 
time the mysteries from the beginning; those which are in the 
first place even from the outer. Perhaps you will gain the soul 
of that brother so that he may inherit the kingdom of Light. 

That is why, when you have asked me formerly, saying: 
"If our brother sin against us, dost Thou wish we should par- 
don him till seven times?" I said to you: "Not only until sev- 
en times, but until seventy times seven." Now, then, pardon 
him innumerable times. Give him every time the outer mys- 
teries, those which are in the first part. Indeed, I say unto you 
this: "He who will test a single soul, and save it besides the 
Light which he has in the kingdom of Light, he will receive an- 
other glory for the soul he has saved, and he who saves many 
souls, beyond the glory which he has in glory will receive many 
other glories for the souls which he saves. 

That is on account of the souls of men, of the kind of which 



163 fHU DIVINE) mystkry. 



?HE DIVINE MYSTERY. 169 

you have spoken before in a parable: "If thy brother sin against 
thee forgive him. If he harkens to thee, thou wilt gain the 
brother. If he does not harken unto thee, take with thee anoth- 
er brother. If he does not listen to thee then, nor to this other 
brother, lead him to the assembly. If he does not listen to these 
others, let him be to us as a transgressor and an outcast. 

And if he is not worthy of the first mystery, give him the 
second; and if he is not worthy of the second, give him succes- 
sively the third. That is what the assembly means; and if he 
is not worthy in the third mystery, let him be for you an out- 
cast and a transgressor. 

And the word which I said unto you formerly: "Every word 
will be established before two or three witnesses," means that 
these three mysteries witness against his last repentance; and, in 
truth, I say unto you, if this man repents, there is no mystery 
v/hich pardons his sins and receives his repentance. There is 
no means whatever of hearing him in any mystery whatever, 
unless it may be by the first mystery of the first mystery and 
mysteries of that Ineffable. Those only will receive the repent- 
ance of that man and will pardon his sins; for these mysteries 
are all-pitiful and merciful, pardoning at all times. 

It is on account of men of this sort (Initiates through hypro- 
crisy, who deride the mysteries after having received them) that 
I have spoken to you formerly in a parable saying: "Into what- 
soever house ye enter, first say peace be unto you, and if they 
are worthy let your peace repose on them; and if they are not 
worthy, let your peace return to you." 

Words of Jesus. 

Concerning Repentance. 

Happy is every man who abases himself, for it is on him 
that they will have pity. 

He whose spirit is wise, him will I not hinder at all; but I 
will encourage him to speak the truth that has incited him. 
Whoever will be filled with the Spirit of Light, that he may go 
and speak the explanation of what I say, no one will hinder 
from speaking. Where your treasure is there will your heart be 



170 The divine mysterV. 



*TH£ DIVINE MYSTKRV. 171 

also. That is to say, the place where each has received the 
mystery, there he will stay. 

I am the knowledge of the Pleroma. He who believes on a 
prophet will receive the reward of a prophet, and he who be- 
lieves on a just person will receive the reward of a just person. 

I pardon, and I will pardon; and it is for that that the first 
mystery has sent me, that I may pardon the sins of all the 
world. 

And you yourselves try him (the recipient in good faith) in 
order to know of what mystery he is worthy, and conceal noth- 
ing from him; for if you conceal anything from him, you will 
be subject to a great judgment. 

Indeed, indeed, I say to you not only will I reveal all things 
to you which you ask, but now I will tell you things concern- 
ing which you do not think of asking; those which have not 
come to the heart of man, all those of the other Gods which 
are in the heart of man not to know. 



CHAPTER VII, 

The Way of Initiation. 

Whoever has trouble, and suffers under his burden, come to 
me, and I will comfort you, for my burden is light and my 
yoke is easy. 

The mystery (that of the Ineffable) is yours and his who will 
listen to you; renounce the world and all that is in it; renounce 
all bad thoughts and all cares of this Eon. 

Whoever will give up the world and all that is in it, who will 
submit himself to Divinity, this mystery will be much easier 
for him than all the mysteries of the kingdom of Light. 

Theurgy. 

Now, then, O Mary, not only you, but all men who will ac- 
complish the mystery of the resurrection of the dead, he who 
will cure demons, the sick of all sickness and, also, the blind, 
the lame, the crippled, the dumb and the deaf, as I have said to 
you formerly: He who will receive a mystery, and do it, if, 



172 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 173 

then, he asks anything whatever, poverty or riches, feebleness 
or strength, sickness or a healthy body, as well as all cures of 
the body, with the resurrection of the dead, the healing of the 
lame, the blind, the deaf and mute, of all suffering; in a word, 
who accomplishes this mystery, if he asks all things of which I 
have just spoken, they will be given him cheerfully. 

As to the mystery of raising the dead, of curing the sick, do 
not give it to any one and do not teach it, for this mystery is 
that of the archons and all its names. That is why you must 
not give it to any or teach it, until you have strengthened faith 
in all the world, so that when you enter into cities or countries 
and they do not receive you, nor believe in you, nor obey your 
word, you will raise there the dead in those places, cure the 
lame, the blind, different sicknesses in those places; and, by all 
these means, they will believe in you; they will believe that you 
preach the God of the Pleroma, and they will increase faith in 
every word coming from you. That is why 1 have given you 
this mystery, until you have established on the whole world. 

In truth, in truth, 1 tell you, you will be the first in the king- 
dom of the heavens, before all the Invisible ones and all the 
Gods, except the archons who are in the thirteenth Eon and 
those who are in the twelfth Eon; and not only you, but also 
whoever will do my mysteries. 

When He had said that, He said to them: "Do you understand 
the way in which I speak to you?" Mary burst forth again and 
said: "Yes, my Lord, it is that which you have said to us form- 
erly; that is, 'The last will be the first, and the first shall be the 
last.' The first were those who were created before us are the 
Invisible ones. It is they who were created before humanity; 
they and the gods and the archons; and the men who receive 
the mysteries will be before them in the kingdom of the heav- 
ens." Jesus said unto her: "Courage, Mary." 

Thou hast said unto us formerly: "The first shall be last and 
the last shall be first;" that is to say, the last of the whole hu- 
man race who will be the first in the kingdom of Light, accord- 
ing to the way of all who are in the place of the Light, it is 
they who will be the first. 



174 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 175 

CHAPTER VIII. 

Total ^e- Integration. 

Now, then, in truth, I tell you this: When the number of 
perfect is complete and the Pleroma will rise, I will seat myself 
in the Treasury of Light, and you, also, will be seated on the 
twelve hierarchies of the tv/elve Saviors in the place of the her- 
itage for each of them. 

When He had said these things, He said: "Do you under- 
stand what I say?" Mary advanced again and said: "Lord, on 
this subject, you have spoken formerly in a parable, 'You have 
endured temptations with me. I will establish a kingdom for 
you, as my Father has established one for me, that you may 
eat, that you may drink, at my table in my kingdom, and you 
shall be seated on twelve thrones to judge the twelve tribes of 
Israel.' " He said unto her: "Courage, Mary." 

And in the dissolution of the world, when the Pleroma will 
make its ascension, when shall have mounted the number of all 
perfect souls, then I shall be king in the midst of the Parastate. 

Then all those men who have received the mystery in the 
Ineffable will be co-regent with me. They will be seated at my 
right and at my left in my kingdom. And, in truth, I say these 
men are myself and myself are these men. That is why I said 
to you aforetime, "You will be seated at my right and at my 
left in my kingdom, and you will reign with me." 

On these points, the revelations collected by Valentine are not 
as interesting as the entirely new developments which he has 
given us on the agents charged with presiding at the earthly 
birth and death whom he calls Receivers, who are themselves 
qualified according to their dadius of action. We can say with- 
out hesitation that these instructions given on spiritual beings 
touch on the most profound mysteries of the temples of Initia- 
tion of antiquity, and if one knows that the Virgin of Light, 
the Celestial Father (Iao), the Grand Receiver Melchizedec, are 
teachings reserved to the High Kabbala one will account for the 
great light brought into the outer darkness by the Gnostic doctor. 



176 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 177 

But it is not sufficient for him to describe to us the different 
ways which are offered to the soul after death. He insists fur- 
ther, and often on the truly Divine way, of the Virgin of Light 
which offers to sinning souls safety by reincarnation. The key 
of the mystery of birth is thus given from the second century 
of our era, at the same time as the key of the mysteries of 
death. 

The Universal Spirit would lead the savages by that way to 
the road to Unity. Thus, also, does the Initiate act concerning 
all religions. He goes into the midst of the clergy, in the midst 
of the sects of materialism, and into the midst of the profane, 
enlightens them and directs them to the harbor of truth in 
which each of their habitual ways lead. 

But he takes good care not to convert them by strategy, by 
force, or by gifts, to any particular religion, for it is the spirit 
itself of Christ, in permanent action on the earth, which will 
lead souls into the light, and that without severity and without 
violence. 

We must, indeed, not forget that there are three stages of 
psychical development in each division of study, and the occult- 
ist is subject to this rule, like all other seekers, until he has pen- 
etrated into the plane of Unity by the spiritual way. 

The first stage is obligatory for all. When one follows the 
way of the intellect is the rational stage. Facts only appeal to 
the mind which does not seek to know laws or principles, be 
they spiritists, magnetic or magic, it matters little, it is indis- 
pensible to establish the reason on the rock of experience. There 
is found the key of the physical sciences through the elementary 
Kabbala and the rudiments of Alchemy. 

Many beginners imagine that all occultism stops there, and it 
is, indeed, there that every thing useful to teaching and diffus- 
ion of the elements of the occult is found. 

It is a very curious thing that the human intelligence only 
arriving at this point after having attained self-government, and 
after having gotten rid of all teachings purely mystical, and 
without experimental base, imagines that it has come to the 
height of its development when it is only in its infancy. So 



178 THE DIVINE MYSTERY. 



THE DIVINE MYSTERY. 179 

those who think themselves liberated, minds free from prejudice 
and superstition, look with supreme disdain on brothers who 
have attained higher degrees, but who appear to them to have 
retrogressed and degenerated. It is a strange error of the mind 
and much more common than one would imagine. 

For just as great courage has been necessary to rid oneself of 
old ideas and admit the truth of occultism with its consequences, 
so just as much or more courage is required to come out of 
the egotism of this first stage and to commence the develop- 
ment of the heart and the feelings, whereas only intellectual 
development v/as necessary to the first stage. 

How can one begin again to read the "Initiation," (of Christ) 
the Gospels, the Buddhist books of morality; how to arrive at 
certitude concerning the facts of which they treat, facts as cer- 
tain as the occult truths? How, in short, to open the moral be- 
ing to prayer and to the influence from on high when one 
thinks himself "somebody," and when one has made himself 
center in the Universe? 

There is one way to that. Humility, and return to the plan 
of universal communion, where the stone, the plant, and all the 
forms of the Soul of the world unite in the same united thanks- 
giving. Cease to think of yourself as any one; have the feel- 
ing before the immense Power from on High you are hardly 
anything; fraternize with your inferiors who suffer; go to the 
homes of the poor in heart, in mind, in body, and teach them 
to bless their trials, and to hate no more, and slowly, slowly 
your free reason, your proud Will will bow under its blessed- 
ness without losing anything of their qualities, and the life of 
the heart will wake in you. 

Then facts will be effaced before the ideas v/hich they reveal 
and which they translate. The divisions of religions and of 
sects disappear in universal love for sinners and for the weak; 
and the soul, intoxicated by ecstasy and by the Infinite, escapes 
little by little those terrestral things on which it is its duty to 
exercise its activity. 

But the human being is complete only by the union of sister 
souls separated during physical incarnation, just as spiritual 



180 TOTl DIVINE MASTER V. 



THE DIVINE MYSTERY. 181 

Being is only born in man in all its splendor if by a new and 
great effort man accomplishes the union of the brain and heart, 
of Fact and of Law, in order to develop the unity of the prin- 
ciple. 

This knowledge, illuminated by faith, and this faith strength- 
ened by knowledge, one must devote to the evolution of the 
feeble and the oppressed, and action more than natural must 
now be the endeavor of him who aspires to the conscious suf- 
ferings of the third degree. 

Always unknown, he must save even those who ridicule and 
insult him; he must guard them from harm and take it upon 
himself if necessary. And he never shows his real powers, or 
says that he is superior to the most ignorant or the most sinful 
of men; for he is in the plane where all superiority has disap- 
peared before the necessity of entire devotion. 

This is the way indicated in the Fraternity of Rose Cross; 
that is the way the Brotherhood, and it is the way which Jesus 
has revealed to those who wish to follow Him. 

One never attains the Path of the Lords of Life and of Suf- 
fering in the astral body; only the spiritual is capable of reach- 
ing that. 

But the student who attempts even the first of the three 
stages must have enough knowledge to respect the mystic, and 
enough courage to kill the warrior who fights in his heart of 
selfishnessness and pride. 

Re-read the Repentances of Pistis Sophia, that lasting model 
for every being who wishes to unite the devotion of the heart 
to the knowledge of the brain; seek again for divine words even 
though brought to you by a Gnostic Doctor. Shun clerical 
despotism, whether it comes from a materialistic savant, this 
priest of nothingness, or from a sectarian who wishes to convert 
by severity, excommunication, or by force. 

FINIS. 



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PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 
4 k 111 Thomson Park Drive 



Cranberry Township, PA 16066 
(724)779-2111 



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